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SPECIMENS OF 
BIBLICAL LITERATURE 



SPECIMENS 

OF 

BIBLICAL LITERATURE 



ARRANGED AND EDITED 



BY 



JAMES MUILENBURG, A.M. 

OF THE DEPARTMENT OF ENGLISH IN THE 
UNIVERSITY OF NEBRASKA 



NEW YORK 

THOMAS Y. CROWELL COMPANY 

PUBLISHERS 



CAo,^ h-tv-t/C, 






Copyright, 1923 
By Thomas Y. Crowell Company 



The Bible text used in this volume is taken from the 
American Standard Edition of the Revised Bible, copyright 
1901, by Thomas Nelson & Sons, and is used by permission. 



PRINTED IN THE UNITED STATES OF AMERICA 



APR 28 '23 



C1A704356 



PREFACE 

This book attempts, first of all, to indicate the main 
literary types that are found in the Bible. No hard and 
fast rule can be laid down as to the nomenclature that 
should be employed. For instance, the reflections of the 
book of Proverbs might, with as great propriety perhaps, 
be called maxims, aphorisms, or proverbs. The book 
attempts, furthermore, to place before the student a por- 
tion of a literature that is only now beginning to 
receive its proper recognition in schools and colleges. 
Again, this volume is an endeavor to emphasize the value 
and importance of the study of comparative literature. 
The tendency towards excessive moralizing so common 
in the study of the Hebrew literature must be turned in 
a more wholesome and virile direction. Finally, by a 
system of notes equipped with numerous suggestive 
readings, this book is an endeavor to furnish a literary 
guide to the great product of the Hebrew genius. 

I am indebted to Professor F. A. Stuff, of the Depart- 
ment of English, University of Nebraska, for his helpful 
suggestions in the notes and the introduction. To Pro- 
fessor Maurice H. Weseen, of the Department of English, 
University of Nebraska, I owe my thanks for his careful 
reading of the manuscript. I have frequently profited 
by his advice. I wish more particularly to express my 
gratitude to my wife, Mayme Kloote Muilenburg, for 
her constant encouragement and counsel and her generous 
assistance in the preparation of the manuscript. 

lit 



CONTENTS 

Introduction Page xi 

Part I— NARRATIVE 
History Page 3 

1. The Creation Genesis i 

2. The Call of Abraham Genesis xii, 1-9 

3. The Birth 9f Moses Exodus ii, 1-10 

4. The Accession of Joshua Joshua i 

5. The Call of Samuel I Samuel iii, 1-20 

6. David Plays before Saul I Samuel xvi, 14-23^ 

7. David and Goliath I Samuel xvii, 1-xviii, 2 

8. David and Jonathan ^I Samuel xx 

9. Saul at Mt. Gilboa I Chronicles x, 1-12 

10. The Conspiracy of Absalom... II Samuel xiv, 25-xv, 16a; xviii, 9-15, 

24-33 

11. Solomon's Choice of Wisdom. . I Kings iii, 5-15 

12. Solomon Shows his Wisdom.. I Kings iii, 16-28 

13. The Visit of the Queen of 

Sheba I Kings x, 1-13 

14. The Destruction of Senna- 

cherib II Kings xviii, 13-xx, 21 

Short Story Page 35 

15. The Wooing of Rebekah Genesis xxiv 

16. Joseph and His Brethren Genesis xxxvii, 2a-36; xxxix, 1-6, 20- 

xlvi, 7; xlvi, 28-xlvii, 31 

17. Jephthah's Daughter Judges xi, 29-40 

18. The Adventures of Samson. .. .Judges xiii, 24-xvi, 31 

19. The Story of Ruth Ruth 

20. The Little Ewe Lamb II Samuel xii, 1-23 

21. Elijah in the Wilderness I Kings xix 

22. Naaman the Leper II Kings v 

23. The Story of Esther Esther 

24. The Feast of Belshazzar Daniel v, 1-30 

25. The Story of Jonah Jonah 

Parable Page 107 

26. The Vineyard Isaiah v, 1-7 

27. The Eagles and the Vine Ezekiel xvii 

20. The Little Ewe Lamb (Short 

Story) ll Samuel xii, 1-4 

128. The Lost Treasure (Gospel) . .Matthew xiii, 44 

128. The Costly Pearl (Gospel) Matthew xiii. 45-46 

133, The Good Samaritan (Gospel) .Luke x, 25-37 

136. The Great Supper (Gospel) ,, ,Luke xiv, 15-24 

137. The Lost Sheep (Gospel) Luke xv. 3-7 

138. The Lost Coin (Gospel) Luke xv, 8-10 

139. The Two Brothers (Gospel) .. .Luke xv, 11-32 

140. The Rich Man and Lazarus 

(Gospel) Luke xvi, 19-31 

142. The Pharisee and the Pub- 
lican (Gospel) Luke xviii, 9-14 

146. The Pounds (Gospel) Luke xix, 11-27 

Fable Page 111 

28. The Trees Judges ix, 8-15 



vi Contents 



Part II— POETRY 
Lyric Page 115 

29. The Song of Deborah Judges v 

30. David's Lament over Saul 

and Jonathan II Samuel i, 17-27 

31. The Fruitful Tree and the 

Chaff Psalm i 

32. A Contemplative Psalm Psalm viii 

33. The Ways of God in Nature 

and Life Psalm xix 

34. The Shepherd's Song Psalm xxiii 

35. Processional Psalm xxiv 

36. The Thunderstorm Psalm xxix 

Z7. Exiled from Jerusalem Psalms xlii and xliii 

38. An Everlasting Refuge Psalm xlvi 

39. The Tabernacles of the Lord.. Psalm Ixxxiv 

40. An Everlasting Dwelling- 

place Psalm xc 

41. The Fortress of the Secret 

Place Psalm xci 

42. The Lord is Holy Psalm xcix 

43. The Mercies of Jehovah Psalm ciii 

44. The Majesty of Jehovah Psalm civ 

45. A National Anthem Psalm cv 

46. The Great Deliverer Psalm cvii 

47. On Israel's Departure from 

Egypt Psalm cxiv 

48. Praise ye Jehovah Psalm cxvii 

49. Jehovah is thy Keeper Psalm cxxi 

50. On Return from Captivity. .. .Psalm cxxvi 

51. An Elegy Psalm cxxxvii 

52. Praise ye Jehovah Psalm cxlviii 

53. A Hallelujah Hymn Psalm cl 

Dramatic Page 143 

54. Job (a) Job Job iii, 3-26 

(b) Job Job vii 

(c) Job Job xvi, 2-5, 18-22 

(d) Job Job xvii 

(e) Bildad Job xviii, 2-5. 17-21 

(f) Job Job xix 

(g) Zophar Job xx, 1-11 

(h) Job Job xxi, 1-6, 7-26 

■ (i) Jehovah Job xxxyiii, 1-7, 12- 

xxxix, 4 
(j) Jehovah Job xxxix, 26-30 

55. A Song of Deliverance Psalm xxvii 

56. Jehovah, the Searcher of 

the Heart Psalm cxxxix 

57. My Beloved! Song of Solomon ii, 8-iii, 5 

58. My Beloved in Absence Song of Solomon v, 2-vi, 3 

Part III— REFLECTION , . Page \62 

59. Where no wise guidance is. . .Proverbs xi, 14 

60. Heaviness in the heart Proverbs xii, 25 

61. Righteousness exalteth Proverbs xiv, 34 

62. A soft answer Proverbs xv, 1 

63. Better is a dinner Proverbs xv, 17 

64. Pleasant words Proverbs xvi, 24 

65. He that is slow Proverbs xvi, 32 ^ 

66. The words of a man's mouth. Proverbs xviii, 4 '^ 

67. The spirit of a man Proverbs xviii, 14 > 

68. He that maketh many friends. Proverbs xviii, 24 



Contents vii 



69. The discretion of a man Proverbs xix, 11 

70. The glory of young men Proverbs xx, 29 

71. Seest thou a man Proverbs xxii, 29 

72. I went by the field Proverbs xxiv, 30-34 

7Z. A word fitly spoken Proverbs xxv. 11 

74. Where there is no vision Proverbs xxix, 18 

75. A man's pride Proverbs xxix, 23 

76. There are four things Proverbs xxx, 24-28 

77. There are three things Proverbs xxx, 29-31 

Part IV— ESSAY . . . Page 171 

78. On Times and Seasons Ecclesiastes iii, 1-iv, 8 

79. On the Vanity of Desire Ecclesiastes v, 10-vi, 12 

80. On the Vanity of Youth Ecclesiastes xi, 7-xii, 8 

81. On the Nature of Temptation. James i, 12-27 

82. On Respect of Persons James ii, 1-13 

83. On Faith and Works James ii. 14-26 

84. On the Tongue James iii, 1-12 

85. On True Wisdom James iii, 13-18 

Part V— PROPHECY 
Rhapsody Page 182 

86. The Coming of a Deliverer. . .Isaiah ix, 2-7 

87. An Age of Peace Isaiah xi, 1-10 

88. Behold, Your God! Isaiah xl 

89. Thy God Reigneth! Isaiah Hi, 1-10 

90. The Man of Sorrows! Isaiah liii 

91. Behold, a Leader and Com- 

mander ! Isaiah Iv 

92. Rejoice, O Daughter of Zion!. .Zephaniah iii, 14-20 

93. Behold, Thy King! Zechariah ix, 9-17 

Invective Page 192 

94. Against Babylon Jeremiah H, 11-19 

95. Against Tyre Ezekiel xxvii 

96. Against Damascus Isaiah xvii 

97. Against Egypt Jeremiah xlvi, 3-12 

98. Against the Nations Joel iii, 9-21 

99. Against Nineveh Nahum i, 15-ii, 13 

Emblem Prophecy Page 200 

100. Jhe Potter's Vessel Jeremiah xviii, 1-10 

101. The Broken Bottle Jeremiah xix, 1-3, 10-13 

102. The Piece of Tile Ezekiel iv, 1-3 

103. The Two Baskets of Figs Jeremiah xxiv 

104. The Valley of Dry Bones. .. .Ezekiel xxxvii, 1-14 

105. The Healing Waters from 

the Temple Ezekiel xlvii, 1-12 

Satire Page 206 

106. On Idolatry Isaiah xliv, 9-20 

Lament Page 208 

107. Over the Devastation of 

Judah Jeremiah iv. 19-31 

108. Over Zion Jeremiah viii, 18-ix. 1 



Dramatic Prose Page 210 

109. The Controversy of Jehovah. .Micah vi, 1-8 



Vlll 



Contents 



Part VI -GOSPEL . . Page 213 

110. The Promise of a Forerunner .. Luke i, 1-25 

111. The Announcement to Mary.. Luke i, 26-38 

112. Mary's Visit to Elizabeth Luke i, 39-56 

113. The Birth of John the Bap- 

tist Luke i, 57-80 

114. The Birth of Jesus Luke ii, 1-7 

115. The Wise-men from the East. .Matthew ii. 1-12 

116. The Flight into Egypt Matthew ii. 13-23 

117. Childhood at Nazareth Luke ii, 39-40 

118. Boyhood Visit to Jerusalem. . .Luke ii, 41-50 

119. The Ministry of John the 

Baptist Luke iii. 1-17 

120. The First Cleansing of the 

Temple John ii. 13-16 

121. The Call of the First Dis- 

ciples Luke V. 1-11 

122. The Healing of a Paralytic. . .Luke v. 17-26 

123. The Tax-gatherer's Call Luke v. 27-32 

124. Among the Grainfields Luke vi, 1-5 

125. The Sermon on the Mount. .. .Matthew v-vii 

126. The Friend of an Outcast Luke vii, 36-50 

127. The True Family of Jesus Mark iii, 31-35 

128. Two Parables of the King- 

dom Matthew xiii. 44-46 

129. The Demoniac of the Gera- 

senes Luke viii, 26-39 

130. A Discourse on Humility Matthew xviii. 1-35 

131. The Test of Discipleship Luke ix, 57-62 

132. The Sending of the Seventy .. Luke x. 1-24 

133. The Good Samaritan Luke x. 25-37 

134. A Visit with Mary and 

Martha Luke x, 38-42 

135. The Parable of the Sheep- 

fold John x, 1-21 

136. Further Words on Humility. .Luke xiv. 1-24 

137. The Lost Sheep Luke xv. 3-7 

138. The Lost Coin Luke xv, 8-10 

139. The Two Brothers Luke xv, 11-32 

140. The Rich Man and Lazarus. . .Luke xvi, 19-31 

141. The Raising of Lazarus John xi, 1-46 

142. The Pharisee and the Pub- 

lican Luke xviii, 9-14 

143. Jesus Blesses the Children Matthew xix, 13-15 

144. The Rich Young Ruler Luke xviii, 18-30 

145. Zacchaeus the Publican Luke xix, 1-10 

146. The Parable of the Pounds ...Luke xix. 11-27 

147. Mary Anoints the Feet of 

Jesus John xi, 55-xii, 11 

148. The Triumphal Entry Luke xix. 29-44 

149. Captious Questions Mark xii. 13-34 

150. Invective against the Scribes 

and Pharisees Matthew xxiii 

151. The Widow's Mites Luke xxi. 1-4 

152. The Bargain of Judas Luke xxii, 1-6 

153. The Last Supper Luke xxii, 7-20; John xiii, 2-30 

154. In the Garden of Gethsemane.Luke xxii, 39-46 

155. The Betrayal and Arrest ._.Luke xxii, 47-53 

156.# Peter's Denial of Jesus Luke xxii, 54-62 

157. The Trial before Jewish 

Authorities Luke xxii, 63-71 

158. In the Praetorium before 

Pilate Luke xxiii, 1-25 

159. The Crucii^xion Luke xxiii, 26-49 

160. The Burial Luke xxiii, 50-56a 

161. The Sealed Sepulchre Matthew xxvii. 62-66 

162. The Resurrection Morning John xx, 1-18 

163. The Appearance at the Sea 

of Tiberias John xxi, 1-25 



Contents ix 



Part VII— ORATORY . . Page 273 



164. The Farewell Address of 

Joshua Joshua xxiii 

165. Amos's Warning to Israel Amos iii 

166. Paul's Address at Antioch 

of Pisidia Acts xiii, 13-41 

167. Paul's Oration at the Areo- 

pagus Acts xvii, 16-34a 

168. The Farewell Speech at 

Ephesus Acts xx, 17-38 

169. Paul's Defence from the , 

Castle Steps Acts xxii, 1-21 

170. The Defence before Felix Acts xxiv, 1-22 

171. The Defence before King 

Agrippa Acts xxvi 

Part VIII— LETTERS . . Page 289 

172. To the Romans: On Spir- 

itual Service Romans xii 

173. To the Corinthians: On the 

Supremacy of Love I Corinthians xiii 

174. To the Corinthians: On Im- 

mortality I Corinthians xv 

175. To the Galatians: On Ful- 

filling the Law of Christ. .. .Galatians vi 

176. To the Ephesians: On Spir- 

itual Warfare Ephesians vi 

177. To Timothy: A Personal 

Letter II Timothy, i, iii, and iv 

178. To Philemon: Concerning a 

Runaway Slave Philemon 

179. To the Hebrews: Heroes of 

the Faith Hebrews xi, 1-xii, 3 

180. To the Elect Lady: A Les- 

son of Love // John 

181. To Gaius: A Note of En- 

couragement Ill John 

Notes Page 307 

Theme Subjects Page 396 

Bibliography Po,ge 399 

Glossary Page 403 



INTRODUCTION 



I 



' The study of the Bible is fast becoming an estabHshed 
course in the schools and colleges of our country. Every- 
where, high schools are introducing the Bible into the 
curriculum. Our universities have long had courses in 
Biblical literature, and there is every indication that these 
courses are acquiring greater solidity. The movement 
of the present day towards the establishment of depart- 
ments of religious education will doubtless foster the 
study of the literature which has for centuries been the 
source of inspiration to the Christian world. Ancient 
antagonisms to literary and historical study of the Scrip- 
tures are fast disappearing. The function of literature, 
with its constant appeal to the emotions, its insistent 
interpretation of the facts of life, its emphasis of the 
spiritual over the intellectual, has been recognized more 
and more, so that to-day one may speak of the drama of 
J oh, the love lyrics of the Song of Solomon, the short 
stories of Ruth and Esther and Jonah, without fear of 
excommunication or anathema. 

The degree to which our modern civilization Is in- 
debted to the Bible can scarcely be exaggerated. Pro- 
fessor Edward Chauncey Baldwin, of the University of 
Illinois, in his Our Modern Debt to Israel, says, 

Undoubtedly the most important result of the new interest in 
Hebrew literature has been the awakening of the world to a 
keener realization of the incalculable debt that it owes to Israel 
and Israelitish thought. We have at last come to understand that 

xi 



xii Introduction 

modern culture, artistic and ethical, goes back to Athens and to 
Jerusalem, but that English culture owes far more to the Hebrew 
than to the Greek. By clearly revealing the contributions made 
to our intellectual and moral life by the leaders of Israelitish 
thought, modern Biblical scholars have shown us that we are 
what we are, not only morally but intellectuafly, as a result of 
the influence of Moses, David, Solomon, Isaiah, of Paul, and of 
Jesus, rather than as a result of the influence of Homer, Hesiod, 
Sophocles, Aristophanes, Plato, and Aristotle. 

Professor A. B. Cook, of Yale, in his essay "The 'Au- 
thorized Version' and its Influence," remarks quite as 
emphatically, "The English Bible is the chief bond which 
holds united, in a common loyalty and a common en- 
deavor, the various branches of the English race." In 
the same strain of unaffected enthusiasm, he adds, "The 
influence of the Bible can be traced through the whole 
course of English literature and civilization, and more 
than anything else, it tends to give unity and perpetuity 
to both." 

In the realm of art, the Bible has always exerted a 
powerful influence. It has ever proved an abundant 
source to the artist. Many nations possess great painters 
who have excelled in the presentation of Biblical themes. 
Foremost, of course, is Italy with her Era Angelico and 
Raphael and Era Eilippo Lippi and Da Vinci and Titian. 
In Erance Bida and Dore stand forth prominently. The 
latter deserves special consideration as the one who has 
helped to vitalize and humanize Bible scenes and inci- 
dents. Elanders has its Rubens. Spain counts among 
others the great Murillo. Holland is always proud of 
Rembrandt, the artist who loved Biblical subjects above 
all others. Germany remembers her Diirer and Carl 
Miiller and Hollman and Plockhorst. Among the more 
modern artists, Britain has Eord Madox Brown and 
Burne- Jones and Holman Hunt. America has produced 
at least one great artist of BibHcal personages, — the 
painter Sargent, whose picture, The Prophets, is worthy 



Introduction xiii 

of particular study. Musical composers as well as 
painters have been fond of Biblical themes. The great 
oratorios, such as The Messiah^ The Creation, and Elijah, 
certainly are among the most inspiring and lofty of com- 
positions. Many of the psalms have been set to music. 
The vast number of chants and anthems is indicative of 
the great influence that the Bible is exerting in music. 
Moreover, there are hundreds of beautiful hymns which 
find their source of inspiration in the Scriptures. 

The great masters of English expression have testified 
to the tremendous influence of the Bible in our literature. 
Wordsworth, in speaking of Biblical prophecy and lyrical 
poetry, calls them ''the grand storehouses of enthusiastic 
and meditative imagination." Coleridge felt the great 
charm and dignity and high seriousness of the Hebrew 
prose. "After reading Isaiah, or St. Paul's Epistle to 
the Hebrews,^ Homer and Vergil are disgustingly tame 
to me," he says, "and Milton himself barely tolerable." 
And he recommends intense study of the Bible, for it 
"will keep any writer from being vulgar in point of style." 
John Ruskin is famous for his study of the Bible and 
the manner in which it affected his prose. He calls his 
daily reading of the Bible "the one essential part in all 
my education." By steady daily toil, he learned long 
chapters of the Bible by heart, he read every syllable 
through, "aloud, hard names and all, from Genesis to the 
Apocalypse, and about once a year." "To that disci- 
pline," he confesses, "patient, accurate, and resolute — I 
owe not only a knowledge of the book, which I find oc- 
casionally serviceable, but much of my general power in 
taking pains, and the best part of my taste in literature." 
Thomas Carlyle fairly radiated a Biblical spirit. So 

1 The authorship of Hebrews is uncertain. It is reasonably sure 
that Paul is not the writer. The book has been attributed variously 
to Clement of Rome, Luke, Barnabas, Apollos, and Prisca and Aquila. 
Modem scholarship tends to favor the authorship of Apollos, but it is 
not at all unlikely that Prisca and Aquila were the authors. 



xiv Introduction 

much is he like the Old Testament prophets with all their 
spiritual fervor and sublime unction that he is almost an 
anachronism. Macaulay believed that "if everything else 
in our language should perish," the Bible "would alone 
suffice to show the extent of its beauty and power." 
Cardinal Newman thought the Biblical compositions 
"among the most sublime and beautiful ever written." 
Matthew Arnold was steeped in Biblical prose and poetry. 
More recently, wc find that Count Tolstoi knew the 
Scriptures almost by heart. Ibsen was a regular reader 
of the Bible. Bret Harte acquired his art in the short 
story from the New Testament parables. Walt Whit- 
man was profoundly touched by the strength and power 
of the Hebrew Scriptures. Verily, the number of those 
who have been stirred by the vigor and richness of 
the Bible literature is legion. John Bunyan, Tennyson, 
Browning, Walter Scott, Jonathan Swift, Stevenson, 
Thomas Hardy, Hawthorne, Kipling, and many others 
were enthusiastic students and admirers of the Bible. 

The influence of the Bible in English literature is note- 
worthy in another respect. The "world's greatest classic" 
has always been a vast treasure-house of literary allu- 
sion. No other work has affected so vitally the modes of 
figurative expression. Shakespeare's plays are filled with 
Biblical allusions. Such phrases as "to memorize another 
Golgotha," "like a fawning publican," and "of the stock 
of Barabbas" may be found in almost any of his dramas. 
Milton's works are chiefly Biblical in their themes. Para- 
dise Lost is the account of the fall of man, "of man's first 
disobedience." Samson Agonistes is based upon the story 
of the great Hebrew judge. Tennyson in his poems 
makes over four hundred allusions to the Bible. Brown- 
ing's themes are frequently Biblical, and his expression 
is materially affected by his allusions to the Hebrew 
'ifcrature. One has only to call to mind An Epistle, Saul, 
^A'\ A Death in the Desert. In all these writings, there 




Introduction xv 

are passages where the allusion is more than casual in 
character. Shakespeare's delineation of Shylock with 
his admiration for the methods of the crafty Jacob, Mil- 
ton's account of the creation in Book VII of Paradise 
Lost, Tennyson's illuminating passage on the Christmas 
season in In Memoriam, and Browning's interpretation 
of Lazarus in An Epistle and his parallel to Esther in 
The Ring and the Book, — these immediately suggest 
themselves as illustrative of the more extended form of 
allusion. Without a knowledge of the Bible, the student 
is severely handicapped if not utterly unequipped in his 
efforts to interpret the masterpieces of English literature. 
So great is the field of Biblical allusion that many ex- 
pressions of the Bible have come into our every-day 
speech. Such expressions as "the fiery furnace," "the 
valley of death," "the still, small voice," and "to bear 
one's cross" are current ; yet most of the people who em- 
ploy these expressions are not reminded at the time they 
use them of the prophet Daniel, the shepherd's psalm, 
the discouraged Elijah, or the crucifixion of Jesus. Both 
in its influence upon literature and its effect upon our oral 
utterance, the Bible has been and still is "the well of pure 
English undefiled." 

II 

The Bible, as we have it to-day, is the literary heritage 
of the Hebrews to the modern world. It is composed 
of sixty-six books, each of which was carefully examined 
and passed upon before it was admitted to the canon by 
the church fathers. These books represent the work of 
men of different centuries, of different occupations, of 
different moods, and of different ideas. They are divided 
into two sections, — the Old Testament and the New 
Testament, according to their appearance before or after 
the birth of Christ, which opened a new era or dispensa- 
tion in the development of the Christian religion. The 



xvi Introduction 

Old Testament has a literary character of its own, which 
is quite distinct from that of the New Testament. The 
Old Testament is Oriental in its concrete language and 
its lofty imagery, while the New Testament shows the 
influence of Western civilization by its introduction of 
abstract terms and its rationalizing tendencies. The one 
is typically Hebrew ; the other is characteristically Greek. 

In the Old Testament there are thirty-nine books. The 
first seventeen may be roughly classified as historical, 
but for the literary student their significance lies chiefly 
in the narrative. The first five books, usually known as 
the Pentateuch, recount the obscure beginnings of the 
race, the nomadic wanderings of Abraham and the chil- 
dren of Israel, and the victorious entrance into Canaan, 
— *'the land of milk and honey." Certain great charac- 
ters such as Abraham, Jacob, and Moses are racial figures, 
and some of the passages dealing with their activities are 
epic in their content. Genesis opens with the story of the 
creation, which will always stand out as a great master- 
piece of prose. Its simple directness and its calm majestic 
rhythm have given it a high place in universal literature. 
The book ends with the last words of Jacob to his chil- 
dren, and this blessing of the great patriarch is character- 
istic of all that is imaginative and sensuous in Hebrew 
poetry. Exodus, as the name suggests, is the account of 
the departure of the children of Israel from Egypt under 
the leadership of the meek and masterful Moses. Leviti- 
cus concerns the ritual and ceremony and law of the 
Hebrews. Numbers is statistical in part, but it narrates 
several important events, such as the interesting story of 
Balaam and his song. Deuteronomy contains the ora- 
tions and songs of Moses. Excellent as are some of the 
passages in Moses's farewell speeches, the book gains its 
importance chiefly from its influence on later Biblical 
writers. 

After the death of Moses, Israel was under the leader- 



Introduction xvii 

ship of Joshua, and the sixth book of the Bible bears his 
name. Following the military career of Joshua, the 
government of Israel passed into the hands of judges, 
who led the people for many years. The interesting ex- 
ploits of these early leaders are related in the book of 
Judges. Among these are such characters as Deborah, 
Gideon, Jephthah, and Samson. Jael's driving of a 
spike into the head of the sleeping Sisera is not the most 
gruesome and horrible episode in these years of inter- 
necine warfare. The story of Ruth, an idyllic pastoral, 
is quieting and sweet after the bloody accounts in Judges. 
Ruth is a great revelation of early Hebrew domestic life. 
Samuel was the last of the judges. The two books under 
his name are significant, for they show the gradual evo- 
lution of a national consciousness. When the patriarchal 
form of rule proved inadequate, certain leaders had as- 
sumed administration. Moses and Aaron were the most 
outstanding of these. Joshua had been able to hold to- 
gether the people under the duress of war. After him, a 
system of civil government was inaugurated under the 
judges. But when the various tribes were given bounda- 
ries and were able by united effort to overcome their foes, 
they felt for the first time a sense of nationality. They 
noticed that the nations about them were ruled by kings, 
and their pride stirred them to demand a government 
similar to that of their neighbors. Saul was the first 
king, but Samuel remained the representative of God, — 
he was the seer in Israel. David, a young shepherd of 
Bethlehem in Judah, succeeded Saul. The accounts of 
these first two kings are given in Samuel I and //. Even 
though the Israelites were now under a king and were 
developing into nationhood, it must be remembered that 
the government was still essentially a theocracy. The 
national law was a direct gift from God, and every child 
in Israel felt that he was a "child of the covenant" of 
Abraham. Israel was "the chosen people." Kings I 



xviii Introduction 

and // and Chronicles I and // narrate the various vicis- 
situdes through which the IsraeHtes passed. After the 
death of Solomon, the successor of David, a revolt di- 
vided the twelve tribes into two kingdoms : the Kingdom 
of Judah and the Kingdom of Israel. The constant strug- 
gles of these nations and the activities of the prophets 
comprise the major portion of these books. With the 
rise of Babylonia, Jerusalem was laid waste, and the in- 
habitants were carried away captive. Ezra and Nehe- 
miah tell of the return of the Jews, and the building of 
the temple. The story of Esther is the last of the so- 
called historical books. With its dramatic setting in the 
midst of a royal court of intrigue and its emphasis on 
plot, it forms a vivid contrast to the story of Ruth where 
the setting is among barley fields and the interest is in 
character. 

The drama of Job is one of the great monuments of 
world literature. In its epic quality, it takes a stand with 
the Iliad and Odyssey. It is the "most wonderful poem 
produced by any Semitic people." Only the Prometheus 
Bound of Eschylus resembles it. Goethe and Byron both 
acknowledged the profound influence that Job produced 
upon them, and the results of this influence are seen in 
Faust and Manfred respectively. Carlyle's estimation is 
not overdone. In speaking of Job, he writes: 

I call that, apart from all theories about it, one of the grandest 
things ever written with pen. One feels, indeed, as if it were 
not Hebrew; such a noble universality, different from noble 
patriotism or sectarianism, reigns in it. A noble Book ; all men's 
Book! It is our first, oldest statement of the never-ending 
Problem, — man's destiny, and God's ways with him here in this 
earth. And all in such free flowing outlines; grand in its 
sincerity, in its simplicity; in its epic melody, and repose of 
reconcilement. There is the seeing eye, the mildly understanding 
heart. So true everywhere; true eyesight and vision for all 
things; material things no less than spiritual. . . . Sublime sor- 
row, sublime reconciliation : oldest choral melody as of the heart 
of mankind ; — so soft, and great ; as the summer midnight, as the 



Introduction xix 

world with its seas and stars ! There is nothing written, I think, 
in the Bible or out of it, of equal literary merit. 

The great collection of poems commonly known as 
Psalms follows Job. The regularity of the rhythm, the 
symmetry of parallelism, the simplicity of structure, the 
loftiness of the diction, and the concreteness of the lan- 
guage are but a few qualities that make this poetry so 
wide in its appeal. There are a hundred and fifty poems 
in the Psalter, which are usually divided into five books 
as follows: 

Book I — Psalms i to xli 
Book II — Psalms xlii to Ixxii 
Book III — Psalms Ixxiii to Ixxxix 
Book IV — Psalms xc to cvi 
Book V — Psalms cvii to cl 

The last poems in the collection are hymns of praise where 
the lyrical strains reach a high pitch reminding us of 
a swelling orchestral symphony. 

Proverbs is meditative and aphoristic in character. It 
contains many masterpieces of reflection, but only occa- 
sionally is the idea sufficiently developed that we get what 
would to-day be called an essay. The poetic form in 
which the proverbs are written does not perforce make 
them poetry. Their content is more like prose, so that 
they may be classified more accurately as prose-poetry. 
Ecclesiastes is a collection of essays which strike a sombre 
tone. The Preacher's constant repetition of his creed of 
pessimism, "This also is vanity and a striving after 
wind," characterizes the mood of the author. The last 
chapter with its wealth of imagery is the best known 
portion of the book. Regarding the Song of Solomon, 
there has been infinite controversy, but the balance of 
opinion inclines towards its classification as a collection 
of dramatic love lyrics. Highly wrought imagery is the 



XX Introduction 

outstanding quality of these exquisite gems of lyrical 
beauty. 

The last books of the Old Testament cover the field of 

Biblical prophecy. This is the most characteristic form 
of Hebrew literature. The greatest of the prophets was 
Isaiah. The book under his name contains sixty-six chap- 
ters. There is great diversity of style in Isaiah. This 
has led scholars to the conclusion that there was a second 
prophet, whose work begins with the memorable words 
of comfort in the fortieth chapter. Jeremiah, in impor- 
tance second only to Isaiah, contains many passages of 
remarkable beauty. Jeremiah was the prophet of the 
captivity, and his mood was tinged by the great national 
calamity. Lamentations is also his work, but on the whole 
it does not possess the fervor that characterizes the book 
by his name. Ezekiel was a prophet of poetic tempera- 
ment, and his work has a fine imaginative quality. Such 
passages as The Valley of Dry Bones and The Healing 
Waters from the Temple are of a high order. The 
prophet Daniel is especially well known because of the 
setting in which he appears. The striking incidents 
which color his life are usually given more consideration 
than the last chapters of the book, which are apocalyptic 
and eschatological in character. 

The remaining books of the Old Testament are those 
of the minor prophets. There are many passages of 
fiery unction in them, and each is worthy of special study 
by the advanced student of Biblical literature. The 
prophets were heroes. Some of them fearlessly appeared 
in courts, denouncing the practices of the government; 
others went among the people, who were always willing 
to believe their messages of approaching doom and cer- 
tain destruction. Each of the prophets had a person- 
ality which reflected itself vividly in his words. One 
lived in a shroud of fathomless gloom; another rejoiced 
as the avenger of the Lord ; another could not repress his 



Introdtiction xxi 

love of singing. The student should become acquainted 
with Sargent's great painting, The Prophets. It is a 
marvelous interpretation of the character of these in- 
spired preachers. 

The closing books of the Old Testament breathe a 
spirit of despair and helplessness. Throughout the land 
there was ''unutterable darkness" ; the people were perish- 
ing for lack of knowledge; the prophets were crying out 
about the terrible day of the Lord ; on every hand destruc- 
tion waited. Over all, hung a shade of impenetrable 
gloom and deepest sorrow. Yet, in all these years of 
suffering, the Jew was looking for the great deliverer 
whose coming Isaiah and Zechariah and the other pro- 
phets had foretold. Isaiah had prophesied of the child 
whose birth would introduce a new era: 

For unto us a child is born, and unto us a son is given; and 
the government shall be upon his shoulder : and his name shall 
be called Wonderful, Counsellor, Mighty God, Everlasting 
Father, Prince of Peace. Of the increase of his government 
and of peace there shall be no end, upon the throne of David, 
and upon his kingdom, to establish it, and to uphold it with 
justice and with righteousness from henceforth even for ever. 

Even the forces of nature were to recognize the coming 
of this great leader and commander: 

The mountains and the hills shall break before you into sing- 
ing; and all the trees of the field shall clap their hands. Instead 
of the thorn shall come up the fir-tree: and instead of the brier 
shall come up the myrtle-tree. 

Zechariah and others had also looked into the future 
when Zion's lowly king would hold supreme dominion. 
The Jewish world, in all the darkness of those untoward 
and unhappy days, saw but one light, — it was the prospec- 
tive coming of the great Redeemer. When the prophets 
were pouring forth their last woes and were making their 
final entreaties, the old dispensation was drawing to a 
close. Prophecy awaited its fulfilment. 



xxii Introdiiction 

When Jesus was born in Bethlehem of Judea, the new 
dispensation opened. The remarkable simplicity with 
which an event of such colossal magnitude is recorded is 
one of the great accomplishments of the Bible. In our 
own day, when the press is straining itself to find words 
that will convey the import of passing events, when the 
mother tongue is being twisted and contorted into strange 
and fanciful forms, when dictionaries grow out of date 
in a year, it is refreshing to read once again the account 
of the gospel writers regarding the event which changed 
Time's calendar: 

Now it came to pass in those days, there went out a decree 
from Caesar Augustus, that all the world should be enrolled. 
This was the first enrolment made when Quirinus was governor 
of Syria. And all went to enrol themselves, every one to his 
own city. And Joseph also went up from Galilee, out of the city 
of Nazareth, into Judaea, to the city of David, which is called 
Bethlehem, because he was of the house and family of David; 
to enrol himself with Mary, who was betrothed to him, being 
great with child. And it came to pass, while they were there, 
the days were fulfilled that she should be delivered. And she 
brought forth her firstborn son; and she wrapped him in swad- 
dling clothes, and laid him in a manger, because there was no 
room for them in the inn. 

The first great writer of the New Testament was Mat- 
thew, a man imbued with Jewish tradition and impressed 
by the importance of Jewish ritual. Matthew wrote to 
the Jews. His appeal was the fulfilment of prophecy. 
A child of Abraham, he held sacred the traditions of his 
elders. There are twenty-eight chapters in the book of 
Matthew. The fifth, sixth, and seventh comprise the 
greatest discourse ever delivered to men, — the Sermon on 
the Mount. The literary form of his account of the life 
and teachings of Jesus is the same as that of the next 
three books. It is commonly called the gospel. This 
form will be further discussed in the notes to the section 
under that name. The second of the New Testament 



Introduction xxiii 

authors is Mark. Mark was carried away by his en- 
thusiasm. He is said to have received his information 
from Peter. The enthusiastic manner in which he treats 
his subject and his own eagerness in his subject are ap- 
parent throughout. He plunges into a situation without 
any consideration as to the form in which he is to present 
his material. Mark is supposed to have made his appeal 
primarily to those outside of Palestine, perhaps the 
Romans. His gospel is by far the shortest of the four, 
containing only sixteen chapters. The third gospel writer, 
the physician Luke, stands in striking contrast to Mark. 
Luke was a great humanist. His was a cultivated and 
an artistic personality. He was not unduly struck by the 
miraculous elements in the life of Jesus. Furthermore, 
he was a careful observer of those details which make a 
character live before us. There is a measure of repres- 
sion and detachment in Luke that makes him the most 
literary of the four gospel authors. John was a unique 
figure. He must have poured forth a spiritual effluence. 
He was profoundly impressed by the material he had 
before him, and he colors his entire account by the philo- 
sophic thinking so peculiar to him. He was ''the beloved 
disciple," and his gentle nature forms a contrast to that 
of the active and impulsive Peter with whom he was 
associated in later missionary enterprises. Possessed of 
a philosophical turn of mind, John interprets for us the 
life and sayings of Jesus. Because of his tendency to 
philosophize and his endeavor to establish a thesis, John 
is different from the other gospel writers in his manner 
of treatment. 

The Acts was written by Luke, and recounts the activ- 
ities of the early founders of the church. The greater 
part of the book deals with the missionary efforts of Paul. 
Since Paul was born a Roman citizen, he was admitted 
to the schools of his day. He was possessed of no little 
cultivation, and his contact with western civilization gave 



xxiv Introduction 

him an insight into the western mode of thinking. His 
quotations from the Greek poets indicate an acquaintance 
with Greek culture ; his sojourn in Greece must have put 
him in touch with students of Socrates and Plato. His 
letters reveal him as a philosopher, a missionary zealot, 
and sometimes as a man of literary power. The accounts 
of his various missionary journeys, as they are given in 
The Acts, are helpful for an understanding of his letters. 

A man's letters are to a great degree an interpretation 
of his character. This is particularly true of the letters 
of Paul, for no one was ever impassioned by a more 
deep-rooted sincerity than this great pioneer. His style 
is rugged and irregular, but it has a vigor and a force, 
withal, which is compelling in its unfeigned earnestness. 
Occasionally, the missionary attains a literary verve, and 
he produces such gems as I Corinthians xiii and xv, 
which are "peaks of such lofty grandeur that they tower 
above everything else in the world's literature except the 
actual words of Jesus in the Gospels.'' In most of the 
letters there is a great deal of doctrinal discussion, but 
there are in nearly every letter, too, inviting hints and 
suggestions of the personality of this early preacher- 
enthusiast. 

The thirteen letters following The Acts come from the 
pen of Paul. The authorship of the fourteenth letter, 
that to the Hebrews, is still a much mooted question. 
The first of Paul's letters, first in order of arrangement, 
not in time, is the letter to the Romans. It contains 
sixteen chapters. The eighth has for centuries been a 
great battleground of Church polemics, but the literary 
student will turn to the seventh chapter, which describes 
the conflict of the inner life, or to the twelfth, which 
emphasizes the superiority of the spiritual over the phys- 
ical life. At times Paul becomes fervid, and his expres- 
sion is In an exalted and passionate strain. In the seventh 
chapter, he cries out In intensity of feeling, "Wretched 



Introduction xxv 

man that I am ! who shall deliver me out of the body of 
this death?" But in the twelfth, the tone is more sub- 
dued. We are struck by the unity of the idea and the 
close coherence of the different elements. The closing 
sentence is a remarkable clinching of the theme: "Be 
not overcome of evil, but overcome evil with good." It 
is supposed that Paul wrote at least three letters to the 
Corinthians, but only two have been preserved for us in 
the New Testament. In / Corinthians, there are several 
remarkable examples of Paul's heightened feeling. 
Surely, there is nothing in literature that can surpass the 
noble diction of / Corinthians xiii with its exaltation of 
love. The sublimity of Paul's plea for immortality com- 
pares favorably with the world's masterpieces. Read 
aloud the closing paragraph of this great chapter: 

Now this I say, brethren, that flesh and blood cannot inherit 
the kingdom of God; neither doth corruption inherit incorrup- 
tion. Behold, I tell you a mystery: We all shall not sleep, but 
we shall all be changed, in a moment, in the twinkling of an eye, 
at the last trump : for the trumpet shall sound, and the dead 
shall be raised incorruptible, and we shall be changed. For this 
corruptible must put on incorruption, and this mortal must put 
on immortality, then shall come to pass the saying that is written, 
"Death is swallowed up in victory." O death, where is thy vic- 
tory? O death, where is thy sting? The sting of death is sin; 
and the power of sin is the law; but thanks be to God, who 
giveth us the victory through our Lord Jesus Christ. 

The next six letters are short and deal with problems 
relating to the individual church. In Galatians, Paul 
again writes of the warfare of the flesh with the spirit. 
*Tf we live by the Spirit, by the Spirit let us also walk." 
Ephesians contains many admonitions and exhortations. 
The most notable chapter is the sixth, where Paul uses 
the analogy about the soldier with his "whole armour." 
Philippians is short, and its concluding chapter is interest- 
ing because of its numerous personal allusions to friends 
in Philippi. In Colossians, the apostle again makes his 



xxvi Introduction 

appeal for the spiritual life, and urges the Colossians to 
"put on the new man/' to subordinate the physical life to 
the spiritual. There are two letters to the Thessalonians. 
Their significance attaches chiefly to the discussion of 
"the second coming of Christ." 

The two letters to Timothy give us an insight into 
Paul's character as a friend. The genuine solicitation 
which the veteran missionary has for the young Timothy 
and the numerous personal touches make Paul a man of 
passions and interests exactly like ourselves. The short 
letter to Titus is one of direction to a young worker in an 
unorganized district. The very brief letter to Philemon 
is the most letter-like of all the epistles. Paul intercedes 
to Philemon, a rich merchant of Asia Minor, in behalf of 
Onesimus, a runaway slave. 

The letter to the Hebrews is more in the nature of a 
treatise. It has no opening salutation, and the close is 
but a reference to Timothy and "they of Italy." The 
argument possesses merit, and the style is of a high qual- 
ity. The eleventh chapter is an achievement. In grand 
panorama, the heroes of the faith pass by, and the writer 
makes his appeal in impressive fashion: 

Therefore let us also, seeing we are compassed about with so 
great a cloud of witnesses, lay aside every weight, and the sin 
which doth so easily beset us, and let us run with patience the 
race that is set before us, looking unto Jesus the author and 
perfector of our faith. 

The general letter of James has a distinctive kind of 
treatment. A valuable study is the comparison between 
the units of thought as found in Proverbs and the thought 
development in James. It will be noted that there are in 
James several excellent essays. The two letters of Peter 
and the three letters of John are illustrative of the mood 
and temper of the writer. In Peter the utterance is quite 
different from that in John. The last two letters of John 



Introduction xxvii 

are of especial interest because of their personal nature, 
the one being addressed to an unknown lady and the 
other to Gains. They are both very short, but they 
breathe the sweetness of the beloved disciple. The letter 
of Jude is an attack on the evil which was disturbing the 
church from within. 

The last book of the Bible, the book of Revelation, 
was written by John ^ on the island of Patmos. The 
imagery is of an exceedingly highly wrought nature. 
Most of the visions can be traced back to the prophetic 
books of the Old Testament. There is symbolism 
throughout. The vast store of interpretative back- 
ground that is essential for any appreciation of this book 
makes it unsuited to an elementary study of the Bible. 

While we have noted that the Bible is a literature of 
sixty-six books, we must keep in mind that there is never- 
theless a central unity of theme which binds them to- 
gether. There has been a gradual growth in political de- 
velopment. A group first knit together by the immediate 
ties of family rises into a centralized kingdom, which 
finally falls under the domination of more powerful na- 
tions. But the evolution is more to the point in another 
respect. We have traced the account of "the chosen 
people" of God from the earliest days when conceptions 
were primitively anthropomorphic to the time when the 
great seer of the Judean hills sought to spiritualize the 
motives of men. Again, the concrete imagery of the 
Old Testament, a literature of the times when men lived 
largely by their intuitions, changed into the ab'Stract 
rational processes which were the gift of the rising 
western civilization. Finally, all these changes revealed 
themselves in the literature of the Bible. The narrative 

1 Probably not the writer of the Gospel according to John. The 
style of the gospel narrative is different from that of the apocalypse. 
There is a difference in the characters of the writers. The writer of 
Revelation is an exile on the isle of Patmos. Perhaps he was the 
same as John the presbyter. 



xxviii Introduction 

of the historical books, the verse of the poetical books, 
the reflections of the proverbs, the rhapsody, satire, and 
address of the prophetical literature, the sayings and 
teachings of the gospels, the letters of Paul, — all these 
different forms of expression were the outcome not only 
of the pulse beats of a struggling nation and of a people 
who were preeminently conscious of their divine election 
but also of the feelings and struggles of individual soli- 
tary men in their efforts to arrive at truth. 

in 

The literary student, in his examination of the Scrip- 
tures, will ask himself many germane questions. First 
of all, he may inquire, what constitutes the literary ex- 
cellence of the Bible? Wherein does the Bible surpass 
other great monuments of world literature? How is it 
that the Bible has so threaded itself into the warp and 
the woof of modern civilization and culture that the dis- 
tinctive element is not Greek culture nor Roman organ- 
ization but Hebrew religion, — the Christian religion? 
No other work has ever had the dynamic power of the 
Bible. The Iliad and the Aeniad and the Vedic hymns 
deserve much consideration, but they cannot compare 
with the greatness of the Bible. 

The essential quality of the Biblical literature is its 
absolute sincerity. There were things that simply had 
to be told. Spurred on by an inspired sense of divine 
leadership, these authors told as effectively as they knew 
how the message that stirred them so profoundly. They 
themselves were convinced before they sought to convince 
others, and this, as Mr. Lewes has shown in his discus- 
sion of sincerity,^ is the principle that determines success 
in literature. Long ago, Horace wrote in his incom- 
parable essay Ars Poetica that if we wish others to weep 

1 George Henry Lewes, The Principles of Success in Literature, 



Introduction xxix 

we must first grieve ourselves. Truly, "the cross of 
Christ can scarce avail for a heart uncrucified." When 
a writer is impelled by the passionate desire to tell the 
simple truth as honestly and as vividly as he can, we may 
be sure that he has satisfied the first requirement for any 
literary undertaking. The burning enthusiasm of the 
prophets, the forlorn cry of the poets, the objectivity of 
the narrators, the unique simplicity of the gospel writers, 
the intense zeal of the missionary Paul, with these ele- 
ments we are face to face with the great qualities of 
literary endowment. 

And the fruits of sincerity are many. When a man is 
sincere, he is not likely to be pedantic. He is conscious 
primarily of what he has to say. For him, language is 
only a tool for self-expression. The reader will not say 
first of all, "How well Marcus TuUio does speak!" but 
he will cry out from within, "Arise, let us defend our 
borders !" He will be kindled by the message, not by the 
messenger. Now, the literature of the Bible has the 
same quality for stirring the emotions and setting fire to 
the imagination. The fiery unction of the prophets is 
contagious. The calm repression of the narrators is 
effective. But it must not be forgotten that from a liter- 
ary point of view the felicity of Biblical utterance is due 
above all to its simplicity. 

Marked simplicity of diction has been a great point in 
the Bible's claim for universality. A writer's choice of 
words is indicative of the character of his mood. Arch- 
bishop Trent has told us that ninety per cent of the terms 
used in the "Authorized Version" are Saxon. "Of 
seventy words in the Lord's Prayer only six have a for- 
eign citizenship. In the twenty-third psalm there are but 
five Latin words out of one hundred and seventeen. In 
the first four verses in the Gospel according to St. John 
there are but four foreign roots." While all this has 



XXX Introduction 

doubtless been changed in the Revised Version, the same 
vigor of diction and simplicity of phrase characterizes 
the latter translation. The change in diction in the Re- 
vised Version is very slight indeed. Critics have long 
over-estimated the differences. But the success of the 
Revised Version is now admitted. As Professor Watts 
Button says, 'Its considered excellences were better 
realized by students than stated by apologists. The hue 
and cry of the critics largely died away, and was replaced 
by a calmer and juster appreciation." What is there to 
excel the charm and grace of The Shepherd's Psalm? 

Jehovah is my shepherd ; I shall not want. 

He maketh me to lie down in green pastures ; 

He leadeth me beside still waters. 

He restoreth my soul: 

He guideth me in the paths of righteousness for his name's 

sake. 
Yea, though I walk through the valley of the shadow of death, 
I will fear no evil ; for thou art with me ; 
Thy rod and thy staff they comfort me. 
Thou preparest a table before me in the presence of mine 

enemies : 
Thou hast anointed my head with oil ; 
My cup runneth over. 
Surely goodness and lovingkindness shall follow me all the 

days of my life 
And I shall dwell in the house of Jehovah forever. 

Or what is more sublime than this passage from Job? 

Who hath cleft a channel for the waterflood, 
Or a way for the lightning of the thunder ; 
To cause it to rain on a land where no man is ; 
On the wilderness, wherein there is no man ; 
To satisfy the waste and desolate ground. 
And to cause the tender grass to spring forth? 

In another respect, the diction of the Bible is note- 
worthy. Professor Gardiner in The Bible as English 



Introduction xxxi 

Literature has told us of the genius of the Hebrew lan- 
guage for expression: 

All the words of the old Hebrew went back immediately to 
things of sense, and in consequence even their every-day language 
was figurative in a way which we can hardly imagine. The verb 
to he jealous was a regular form of the verb to glow; the noun 
truth was derived from the verb meaning to prop, to build, or to 
make firm. The word for self was also the word for hone. To 
quote Renan again: ''Anger is expressed in Hebrew in a throng 
of ways, each picturesque, and each borrowed from physiological 
facts. Now the metaphor is taken from the rapid and animated 
breathing which accompanies the passion, now from heat or 
from boiling, now from the act of noisy beaking, now from 
shivering." 

This characteristic of the Hebrew language and one of the 
accepted doctrines of modern psychology, — the theory commonly 
known as the James-Lange theory of the emotions, — fit together 
like the two parts of a puzzle. According to this theory emotion 
is inseparable from sensation, or rather, emotion consists of a 
mass of complex of bodily sensations. 

The Hebrew language is an unfailing illustration of this 
theory: it expressed emotion always by naming the sensation of 
which the emotion consists. 

Words in Hebrew were pictorial. They called forth 
something definite and concrete from every-day experi- 
ence. Abstract terms were unknown until the coming 
of the western thought. Ideas were not the result of any 
method of reasoning; they were the result of thinking 
things pictorially. It is this peculiar characteristic of the 
Hebrew language — this "combination of vividness and 
concreteness of thought and clear insight into fact, with 
the burning and inspired earnestness of feeling which 
transmutes facts and endows them with an instant and 
lasting effect on the imagination" — that makes the Bible 
literature such a masterpiece of sublime utterance. Two 
short passages will illustrate. The first is from Isaiah xl : 

Who hath measured the waters in the hollow of his hand, and 
meted out heaven with the span, and comprehended the dust of 



xxxii Introduction 

the earth in a measure, and weighed the mountains in scales, and 
the hills in a balance? 

The second is from the New Testament, Matthew 
xxiii : 

O Jerusalem, Jerusalem, that killeth the prophets, and stoneth 
them that are sent unto her ! how often would I have gathered 
thy children together, even as a hen gathereth her chickens under 
her wings, and ye would not ! 

Perhaps the first thing that strikes the attention of the 
reader of the Bible is its peculiar literary form. In fact, 
the reader will find, especially if he reads aloud, that 
many of the books are more like poetry than prose. This 
quality in much of the Old Testament literature is more 
readily accounted for when we consider that man's early 
language is poetic. 

Lo, with the ancient 
Roots of man's nature 
Twines the eternal 
Passion of song. 

Ever Love fans it; 
Ever Life feeds it; 
Time cannot age it; 
Death cannot slay. 

We need but remind ourselves of the Iliad, the Odyssey, 
and the poetry of Caedmon and the other early singers 
to understand the poetic character of early literature. 
Even in translation, a dignity and grandeur is inherent 
in the Bible literature. The account of the creation is 
particularly elevated in style. It is vivid, direct, and 
majestic. One is conscious of a rhythm, even if he can- 
not account for it. Six out of the seven short paragraphs 
end in the same manner: "And there was evening and 
there was morning, one day," etc. The structure is simple 



Introduction xxxiii 

throughout. In this passage of seven hundred and eighty- 
seven words, there is not one subordinate conjunction. 
But there are ninety-four **and's" in this same passage. 
Of course, this is not representative of the entire Bible. 
This study of Bibhcal sentence structure is one of the 
most interesting tasks to which the student may apply 
himself. We have already noted that it was not until 
Greek influence made itself felt that there arose any 
complexity of thought. In Paul's letters, there are many 
conjunctions, such as "therefore," "moreover,'* "for," 
"nevertheless," "yet," "wherefore," "lest," "since," "so," 
and "whether." They measure the growth in the nature 
of thought, but they also give a different literary flavor. 
There is not the same kind or measure of high serious- 
ness. The relationship of idea to idea is different. 

An element of style that is very closely related to struc- 
ture is the quality of rhythm. This grouping of words 
with consideration to harmony of sound and grace of 
movement is a prominent characteristic in Biblical poetry 
and prose. For this reason, the Bible is exceedingly well 
adapted to being read aloud. The majestic sweep of the 
phrase, the regularity of the rise and fall of construction, 
the harmony of the sound beats, and the interrelationship 
of stress and sense are nowhere better exemplified than 
in the literature of the Bible. Most notable in this re- 
spect is the great love passage in / Corinthians. A para- 
graph will illustrate: 

If I speak with the tongues of men and of angels, but have 
not love, I am become sounding brass, or a clanging cymbal. 
And if I have the gift of prophecy, and know all mysteries and 
all knowledge; and if I have all faith, so as to remove mountains, 
but have not love, I am nothing. And if I bestow all my gifts 
to feed the poor, and if I give my body to be burned, but have 
not love, it profiteth me nothing. Love suffereth long, and is 
kind; love envieth not; love vaunteth not itself, is not puffed up, 
doth not behave itself unseemly, seeketh not its own, is not 
provoked, taketh not account of evil ; rejoiceth not in unrighteous- 



xxxiv Introduction 

ness, but rejoiceth with the truth; beareth all things, believeth 
all things, hopeth all things, endureth all things. Love never 
faileth. 

Not only the internal structure of the sentence is essen- 
tially influenced by rhythm, but also the external struc- 
ture. The unit of style is the verse. The dominant 
principle in the poetry of the Bible and in much of the 
prose is parallelism. In Latin and Greek poetry, the 
rhythm is a rhythm of words. The accent is an accent 
upon words. The familiar line at the beginning of the 
Aeniad is representative: 

Arma virumque cano, Troise qui primus ab oris 

It is apparent that the rhythm here is one of word accent. 
Now, the Hebrew rhythm is a rhythm of thought or sense. 
The unit of style is the verse. The principle in structure 
is that of parallelism, — the union of two or three lines 
into group. There is a vital interrelationship of form 
and substance. 

How remarkably this form adapted itself to the He- 
brew genius is evident at once. Any poem from, the 
Psalms will illustrate, as will also many prose passages. 
Take, for instance, the nineteenth psalm: 

The heavens declare the glory of God ; 

And the firmament showeth his handiwork. 

Day unto day utter eth speech, 

And night unto night showeth knowledge. 

There is no speech nor language; 

Their voice is not heard. 

Their line is gone out through all the earth, 

And their words to the end of the world. 

The study of classification according to the principle 
of parallelism will be taken up in the notes to Poetry. 
What should be remembered here is that rhythm — **the 
energy of the spirit which sings within the bosom of him 
who speaks" — is a quality of Biblical style, that it bears 



Introduction xxxv 

a close relationship to the structure of the thought unit 
both in prose and poetry, and that it gives to the Hebrew 
literature a characteristic dignity and tone. 

Another quality of style which the English translation 
has preserved so admirably is quite as difficult to define 
as the word "style" itself. Somehow, the words and 
phrases and even paragraphs of the Bible remain with us. 
It is not that we can remember them ; it is that we cannot 
forget them. They are a very part of our being. This 
perhaps accounts for the influence of the Bible in our 
literature. The Bible is our Book, — the one Book, as 
Walter Scott said. It has the turn of phrase peculiar to 
our mode of thinking. It has all the sinews and tissues 
and life-blood of our language. It embodies the genius 
of the human personality. It has the essential and all- 
pervading quality of universality. 

The root principle of the Biblical style is its sincerity. 
The efflorescence of sincertiy is simplicity, grace, vivid- 
ness, vigor, and sublimity. In every phase of literary 
composition these qualities manifest themselves. Diction. 
is characterized not simply by its comprehensibility. It 
is characterized by its pictorial powers. It makes its ap- 
peal to the emotions, to the spiritual nature of man. The 
unique structure of Biblical prose and poetry with its 
constant reaction upon the thought is characteristic of 
the Hebrew genius. The marvelous rhythmical flow of 
thought with its musical sonorousness and even stress 
makes the Bible an achievement in beauty of expression. 
All these qualities make the Bible great literature. Yet 
in themselves they can produce but little effect. The 
Bible is great for other reasons, for many other reasons. 
It is potential of great reactions, and it is this very poten- 
tiality of the Bible to stir the individual soul that makes 
it so dynamic a force in the life of mankind. 



xxxvi Introduction 



IV 



A literary study of the Bible is productive of much 
fruit. Such a study is so varied in nature that it is bound 
to make its appeal to every student in one way or another. 
A careful reading of this introduction should indicate to 
the student the influence of the Scriptures in the world's 
culture and civilization. Such a study as that of the in- 
fluence of the Bible in painting and music and literature 
is always of interest. Many of the famous pictures of 
Bible scenes and characters may be secured at a very low 
cost. They help to vitalize the incidents and lives in the 
Hebrew literature. Too long have students approached 
the Bible with a prejudiced and unkindly attitude. Many 
of them have been indurated to the great appeals of the 
Scriptures. It is an important teaching of the Bible that 
emotion and thought go hand in hand. Who is there 
who is not kindled by the remarkable story of Joseph and 
his Brethren? of Jephthah's daughter? of David, the hero 
king? To the student who is willing to approach the 
study of the Bible honestly and fairly, just as he would 
approach the study of a collection of short stories or of 
poems, there is sure to come a great revelation. It is the 
first task of the teacher to foster a spirit of receptivity 
and to arouse the sensibilities to the appeal of the Bible. 

In the present study, chief stress must be given to the 
Bible as literature. Attention should be directed prima- 
rily to the text itself. The historical development of a 
people is important and deserves consideration, but it 
should be properly subordinated. The influence of the 
Bible in our modern institutions is worthy of investiga- 
tion and research, but it has a minor place in any course 
in Biblical literature. It is the literary aspect of the Bible 
to which attention is primarily directed. In Biblical 
narrative, the study of setting, plot, and character is as 
important as in modern literature. The rapid and easy 



Introduction xxxvli 

movement of the Bible narrative merits close study. The 
essay and oration have their characteristic development. 
The gospel is direct and simple discourse. The poetry is 
vivid and picturesque. The student should appreciate 
these great elements of Biblical style. 

A careful study of diction bears abundant fruit. The 
fine balancing of word and phrase to produce harmonious 
flov^ of expression is an especial merit of the Bible. The 
choice of simple words with careful attention to euphony 
and rhythm makes the Bible exceptionally suitable for 
reading aloud. If the student can but catch the rise and 
fall of the rhythm, the dignity and elevation of tone, the 
spirit of simplicity that pervades all the Bible, he will 
have gained an incalculable benefit in his own utterance. 

The directness of the Biblical narrative makes it a 
model of clearness. If the student has been analyzing 
sentences, searching for subject and predicate, for prin- 
cipal and subordinate clause, he will find in the Bible an 
agreeable relief. There is no complexity of arrangement 
nor obscurity of structure. The straightforward man- 
ner is noticeable everywhere. 

Scarcely any study is so fruitful in its results as the 
study of comparative literature. There is not only the 
benefit of gaining a point of view which indicates the 
effects of one literature upon another, such as the Greek 
upon the Hebrew or vice versa. That, to be sure, is 
valuable. For instance, an understanding of Restora- 
tion literature is enhanced by a knowledge of French 
literature in the reign of Louis XIV. But there is another 
benefit, — the cultivation of an appreciative point of view. 
With the Bible, the study of comparative literature is 
particularly helpful, for it gives the student a more defi- 
nite and unbiased approach to the literature which he had 
probably conceived heretofore as mainly aphoristic. A 
comparative study serves to rate the quality of the liter- 
ature. Greek literature affords an interesting com- 



xxxviii Introduction 

parison, for it frequently represents a contemporairy 
civilization. But our modern literature, such as the 
stories of Bret Harte, the letters of William James, and 
the orations of Lincoln, is also excellent for comparative 
study. 

A study of the characteristics of the various types of 
literature contained in this volume has especial merit be- 
cause of the clearness with which these types are repre- 
sented. The orations of Paul, with their argumentative 
tone, their persuasive strength, their sure logic, should be 
analyzed and outhned. The essay, with its expansion of 
idea, should be examined as to the method of development. 
A helpful study is a comparison of the essay as found in 
James or in Proverbs with the aphoristic saying or reflec- 
tion of Proverbs. The short story, the letter, and the 
gospel should be examined as to the characteristic quali- 
ties of the type of literature represented. 

An essential characteristic of the writing of the Bible 
is its unity of idea. The theme of every poem, short 
story, essay, or oration can be given in one sentence. 
This unity of composition should be brought repeatedly 
to the attention of the student. Such admirable speci- 
mens as Paul's encomium. On the Supremacy of Love, 
or the excerpt from his letter to the Galatians, On Ful- 
filling the Law of Christ, should impress the student more 
cogently than the indefinite, abstract principles of our 
rhetorics. 

No study could be more helpful for teaching the stu- 
dent how to write than a knowledge of the Scriptures. 
This has been the testimony of scores of our greatest 
writers. So true is this that our leading professors of 
rhetoric these days are advising their students to read 
the Bible in order to attain a vivid English style. The 
student may well afford to spend many hours in learning 
the secret of the strength and charm of Biblical prose. 



Part I 
NARRATIVE 



"In each of the narrative writings of Israel, there is harmony be- 
tween form and thought, the result, in the final analysis, of sincerity. 
Each type of writing is the true expression of the life of the age 
from which it emanates, for there is in the Old Testament narrative 
no 'fine writing' in which the form obtrudes itself. The writers 
were not seeking to produce literature; but to express life as it was 
in them." 

— Fowler, A History of the Literature of the Ancient Hebrews. 

"There is no narrative style superior to that of the Old Testament 
historians." — William Lyon Phelps, Reading the Bible. 



HISTORY 



1. The Creation 



In the beginning God created the heavens and the earth. 
And the earth was waste and void; and darkness was 
upon the face of the deep: and the Spirit of God moved 
upon the face of the waters. And God said, *'Let there 
be light:" and there was light. And God saw the light, 
that it was good: and God divided the light from the 
darkness. And God called the light Day, and the dark- 
ness he called Night. And there was evening and there 
was morning, one day. 

And God said, **Let there be a firmament in the midst 
of the waters, and let it divide the waters from the 
waters." And God made the firmament, and divided the 
waters which were under the firmament from the waters 
which were above the firmament: and it was so. And 
God called the firmament Heaven. And there was eve- 
ning and there was morning, a second day. 

And God said, "Let the waters under the heavens be 
gathered together unto one place, and let the dry land 
appear:" and it was so. And God called the dry land 
Earth; and the gathering together of the waters called 
he Seas: and God saw that it was good. And God said, 
"Let the earth put forth grass, herbs yielding seed, and 
fruit-trees bearing fruit after their kind, wherein is the 
seed thereof, upon the earth:" and it was so. And the 
earth brought forth grass, herbs yielding seed after their 
kind, and trees bearing fruit, wherein is the seed thereof, 
after their kind: and God saw that it was good. And 
there was evening and there was morning, a third day. 

And God said, "Let there be lights in the firmament 



4 History 

of heaven to divide the day from the night ; and let them 
be for signs, and for seasons, and for days and years: and 
let them be for lights in the firmament of heaven to give 
light upon the earth:" and it was so. And God made 
the two great lights ; the greater light to rule the day, and 
the lesser light to rule the night: he made the stars also. 
And God set them in the firmament of heaven to give 
light upon the earth, and to rule over the day and over 
the night, and to divide the light from the darkness: and 
God saw that it was good. And there was evening and 
there was morning, a fourth day. 

And God said, "Let the waters swarm with swarms of 
living creatures, and let birds fly above the earth in the 
open firmament of heaven." And God created the great 
sea-monsters, and every living creature that moveth, 
wherewith the waters swarmed, after their kind, and 
every winged bird after its kind: and God saw that it 
was good. And God blessed them, saying, "Be fruitful, 
and multiply, and fill the waters in the seas, and let birds 
multiply on the earth." And there was evening and there 
was morning, a fifth day. 

And God said, "Let the earth bring forth living crea- 
tures after their kind, cattle, and creeping things, and 
beasts of the earth after their kind:" and it was so. And 
God made the beasts of the earth after their kind, and 
the cattle after their kind, and everything that creepeth 
upon the ground after its kind : and God saw that it was 
good. And God said, "Let us make man in our image, 
after our likeness: and let them have dominion over the 
fish of the sea, and over the birds of the heavens, and over 
the cattle, and over all the earth, and over every creeping 
thing that creepeth upon the earth." And God created 
man in his own image, in the image of God created he 
him ; male and female created he them. And God blessed 
them: and God said unto them, "Be fruitful, and multi- 
ply, and replenish the earth, and subdue it; and have 



History 5 

dominion over the fish of the sea, and over the birds of 
the heavens, and over every living thing that moveth upon 
the earth." And God said, "Behold, I have given you 
every herb yielding seed, which is upon the face of all 
the earth, and every tree, in which is the fruit of a tree 
yielding seed; to you it shall be for food: and to every 
beast of the earth, and to every bird of the heavens, and 
to everything that creepeth upon the earth, wherein there 
is life, I have given every green herb for food:" and it 
was so. And God saw everything that he had made, and 
behold, it was very good. And there was evening and 
there was morning, the sixth day, 

2. The Call of Abraham 

Now Jehovah said unto Abram, "Get thee out of thy 
country, and from thy kindred, and from thy father's 
house, unto the land that I will show thee: and I will 
make of thee a great nation, and I will bless thee, and 
make thy name great; and be thou a blessing: and I will 
bless them that bless thee, and him that curseth thee will 
I curse: and in thee shall all the families of the earth be 
blessed." So Abram went, as Jehovah had spoken unto 
him; and Lot went with him: and Abram was seventy 
and five years old when he departed out of Haran. And 
Abram took Sarai his wife, and Lot his brother's son, 
and all their substance that they had gathered, and the 
souls that they had gotten in Haran ; and they went forth 
to go into the land of Canaan; and into the land of 
Canaan they came. And Abram passed through the 
land unto the place of Shechem, unto the oak of Moreh. 
And the Canaanite was then in the land. And Jehovah 
appeared unto Abram, and said, "Unto thy seed will I 
give this land:" and there builded he an altar unto Je- 
hovah, who appeared unto him. And he removed from 
thence unto the mountain on the east of Beth-el, and 
pitched his tent, having Beth-el on the west, and Ai on 



6 History 

the east: and there he builded an altar unto Jehovah, and 
called upon the name of Jehovah. And Abram jour- 
neyed, going on still toward the South. 

3. The Birth of Moses 

And there went a man of the house of Levi, and took 
to wife a daughter of Levi. And the woman conceived, 
and bare a son: and when she saw him that he was a 
goodly child, she hid him three months. And when she 
could not longer hide him, she took for him an ark of 
bulrushes, and daubed it with slime and with pitch ; and 
she put the child therein, and laid it in the flags by the 
river's brink. And his sister stood afar off, to know 
what would be done to him. And the daughter of 
Pharaoh came down to bathe at the river ; and her mai- 
dens walked along by the river-side; and she saw the 
ark among the flags, and sent her handmaid to fetch it. 
And she opened it, and saw the child: and, behold, the 
babe wept. And she had compassion on him, and said, 
'This is one of the Hebrews' children." Then said his 
sister to Pharaoh's daughter, ''Shall I go and call thee 
a nurse of the Hebrew women, that she may nurse the 
child for thee?" And Pharaoh's daughter said to her, 
"Go." And the maiden went and called the child's 
mother. And Pharaoh's daughter said unto her, 'Take 
this child away, and nurse it for me, and I will give thee 
thy wages." And the woman took the child, and nursed 
it. And the child grew, and she brought him unto 
Pharaoh's daughter, and he became her son. And she 
called his name Moses, and said, "Because I drew him 
out of the water." 

4. The Accession of Joshua 

Now it came to pass after the death of Moses the 
servant of Jehovah, that Jehovah spake unto Joshua the 
son of Nun, Moses' minister, saying, "Moses my servant 



History 7 

is dead; now therefore arise, go over this Jordan, thou, 
and all this people, unto the land which I do give to 
them, even to the children of Israel. Every place that 
the sole of your foot shall tread upon, to you have I 
given it, as I spake unto Moses. From the wilderness, 
and this Lebanon, even unto the great river, the river 
Euphrates, all the land of the Hittites, and unto the 
great sea toward the going down of the sun, shall be 
your border. There shall not any man be able to stand 
before thee all the days of thy life: as I was with Moses, 
so I will be with thee; I will not fail thee, nor forsake 
thee. Be strong and of good courage; for thou shalt 
cause this people to inherit the land which I sware unto 
their fathers to give them. Only be strong and very 
courageous, to observe to do according to all the law, 
which Moses my servant commanded thee: turn not 
from it to the right hand or to the left, that thou mayest 
have good success whithersoever thou goest. This book 
of the law shall not depart out of thy mouth, but thou 
shalt meditate thereon day and night, that thou mayest 
observe to do according to all that is written therein: for 
then thou shalt make thy way prosperous, and then thou 
shalt have good success. Have not I commanded thee? 
Be strong and of good courage; be not affrighted, 
neither be thou dismayed: for Jehovah thy God is with 
thee whithersoever thou goest." 

Then Joshua commanded the officers of the people, 
saying, "Pass through the midst of the camp, and com- 
mand the people, saying, 'Prepare you victuals; for 
within three days ye are to pass over this Jordan, to go 
in to possess the land, which Jehovah your God giveth 
you to possess it.' " 

And to the Reubenites, and to the Gadites, and to the 
half-tribe of Manasseh, spake Joshua, saying, ''Remem- 
ber the word which Moses the servant of Jehovah com- 
manded you, saying, 'Jehovah your God giveth you rest, 



8 History 

and will give you this land.' Your wives, your little ones, 
and your cattle, shall abide in the land which Moses gave 
you beyond the Jordan; but ye shall pass over before 
your brethren armed, all the mighty men of valor, and 
shall help them; until Jehovah have given your brethren 
rest, as he hath given you, and they also have possessed 
the land which Jehovah your God giveth them : then 
ye shall return unto the land of your possession, and 
possess it, which Moses the servant of Jehovah gave you 
beyond the Jordan toward the sunrising." And they 
answered Joshua, saying, ''All that thou has commanded 
us we will do, and whithersoever thou sendest us we will 
go. According as we hearkened unto Moses in all things, 
so will we hearken unto thee: only Jehovah thy God be 
with thee, as he was with Moses. Whosoever he be that 
shall rebel against thy commandment, and shall not hear- 
ken unto thy words in all that thou commandest him, 
he shall be put to death: only be strong and of good 
courage." 

5. The Call of Samuel 

And the child Samuel ministered unto Jehovah before 
Eli. And the word of Jehovah was precious in those 
days ; there was no frequent vision. And it came to pass 
at that time, when Eli was laid down in his place (now 
his eyes had begun to wax dim, so that he could not see), 
and the lamp of God was not yet gone out, and Samuel 
was laid down to sleep, in the temple of Jehovah, where 
the ark of God was; that Jehovah called Samuel: and he 
said, "Here am I." And he ran unto Eli, and said, ''Here 
am I ; for thou calledst me." And he said, "I called not; 
lie down again." And he went and lay down. And 
Jehovah called yet again, "Samuel." And Samuel arose 
and went to Eli, and said, "Here am I ; for thou calledst 
me." And he answered, "I called not, my son ; lie down 
again." Now Samuel did not yet know Jehovah, neither 



History 9 

was the word of Jehovah yet revealed unto him. And 
Jehovah called Samuel again the third time. And he 
arose and went to Eli, and said, ''Here am I ; for thou 
calledst me." And Eli perceived that Jehovah had called 
the child. Therefore Eli said unto Samuel, "Go, lie 
down: and it shall be, if he call thee, that thou shalt say, 
*Speak, Jehovah; for thy servant heareth.' " So Samuel 
went and lay down in his place. 

And Jehovah came, and stood, and called as at other 
times, "Samuel, Samuel." Then Samuel said, "Speak; 
for thy servant heareth." And Jehovah said to Samuel, 
"Behold, I will do a thing in Israel, at which both the 
ears of every one that heareth it shall tingle. In that day 
I will perform against Eli all that I have spoken concern- 
ing his house, from the beginning even unto the end. For 
I have told him that I will judge his house for ever, for 
the iniquity which he knew, because his sons did bring 
a curse upon themselves, and he restrained them not. 
And therefore I have sworn unto the house of Eli, that 
the iniquity of Eli's house shall not be expiated with sac- 
rifice nor offering for ever." 

And Samuel lay until the morning, and opened the 
doors of the house of Jehovah. And Samuel feared to 
show Eli the vision. Then Eli called Samuel, and said, 
"Samuel, my son." And he said, "Here am I." And he 
said, "What is the thing that Jehovah hath spoken unto 
thee? I pray thee, hide it not from me: God do so to 
thee, and more also, if thou hide anything from me of all 
the things that he spake unto thee." And Samuel told him 
every whit, and hid nothing from him. And he said, "It 
is Jehovah: let him do what seemeth him good." 

And Samuel grew, and Jehovah was with him, and did 
let none of his words fall to the ground. And all Israel 
from Dan even to Beer-sheba knew that Samuel was es- 
tablished to be a prophet of Jehovah. 



10 History 

6. David Plays Before Saul 

Now the Spirit of Jehovah departed from Saul, and an 
evil spirit from Jehovah troubled him. And Saul's 
servants said unto him, ''Behold nov^, an evil spirit from 
God troubleth thee. Let our lord now command thy 
servants, that are before thee, to seek out a man who is a 
skilful player on the harp: and it shall come to pass, when 
the evil spirit from God is upon thee, that he shall play 
with his hand, and thou shalt be well." And Saul said 
unto his servants, "Provide me now a man that can play 
well, and bring him to me." Then answered one of the 
young men, and said, "Behold, I have seen a son of Jesse 
the Beth-lehemite, that is skilful in playing, and a mighty 
man of valor, and a man of war, and prudent in speech, 
and a comely person ; and Jehovah is with him." Where- 
fore Saul sent messengers unto Jesse, and said, "Send 
me David thy son, who is with the sheep," And Jesse 
took an ass laden with bread, and a bottle of wine, and a 
kid, and sent them by David his son unto Saul. And 
David came to Saul, and stood before him: and he loved 
him greatly ; and he became his armorbearer. And Saul 
sent to Jesse, saying, "Let David, I pray thee, stand be- 
fore me; for he hath found favor in my sight." And it 
came to pass, when the evil spirit from God was upon 
Saul, that David took the harp, and played with his hand : 
so Saul was refreshed, and was well, and the evil spirit 
departed from him. 

7. David and Goliath 

Now the Philistines gathered together their armies to 
battle ; and they were gathered together at Socoh, which 
belongeth to Judah, and encamped between Socoh and 
Azekah, in Ephes-dammim. And Saul and the men of 
Israel were gathered together, and encamped in the vale 
of Elah, and set the battle in array against the Philistines. 
And the Philistines stood on the mountain on the one 



History 11 

side, and Israel stood on the mountain on the other side : 
and there was a valley between them. And there went out 
a champion out of the camp of the PhiHstines, named 
Goliath, of Gath, whose height was six cubits and a span. 
And he had a helmet of brass upon his head, and he was 
clad with a coat of mail ; and the weight of the coat was 
five thousand shekels of brass. And he had greaves of 
brass upon his legs, and a javelin of brass between his 
shoulders. And the staff of his spear was like a weaver's 
beam ; and his spear's head weighed six hundred shekels 
of iron: and his shield-bearer went before him. And he 
stood and cried unto the armies of Israel, and said unto 
them, "Why are ye come out to set your battle in array? 
am not I a Philistine, and ye servants to Saul? choose 
you a man for you, and let him come down to me. If he 
be able to fight with me, and kill me, then will we be your 
servants; but if I prevail against him, and kill him, then 
shall ye be our servants, and serve us." And the Philis- 
tine said, ''I defy the armies of Israel this day; give me a 
man, that we may fight together." And when Saul and 
all Israel heard those words of the Philistine, they were 
dismayed, and greatly afraid. 

Now David was the son of that Ephrathite of Beth- 
lehem-judah, whose name was Jesse; and he had eight 
sons: and the man was an old man in the days of Saul, 
stricken in years among men. And the three eldest sons 
of Jesse had gone after Saul to the battle: and the names 
of his three sons that went to the battle were Eliab the 
first-born, and next unto him Abinadab, and the third 
Shammah. And David was the youngest; and the three 
eldest followed Saul. Now David went to and fro from 
Saul to feed his father's sheep at Beth-lehem. And the 
Philistine drew near morning and evening, and presented 
himself forty days. 

And Jesse said unto David his son, 'Take now for thy 
brethren an ephah of this parched grain, and these ten 



12 History 

loaves, and carry them quickly to the camp to thy breth- 
ren ; and bring these ten cheeses unto the captain of their 
thousand, and look how thy brethren fare, and take their 
pledge." Now Saul, and they, and all the men of Israel, 
were in the vale of Elah, fighting with the Philistines. 
And David rose up early in the morning, and left the 
sheep with a keeper, and took, and went, as Jesse had 
commanded him ; and he came to the place of the wagons, 
as the host which was going forth to the fight shouted for 
the battle. And Israel and the Philistines put the battle 
in array, army against army. And David left his baggage 
in the hand of the keeper of the baggage, and ran to the 
army, and came and saluted his brethren. And as he 
talked with them, behold, there came up the champion, the 
Philistine of Gath, Goliath by name, out of the ranks of 
the Philistines, and spake according to the same words: 
and David heard them. And all the men of Israel, when 
they saw the man, fled from him, and were sore afraid. 
And the men of Israel said, "Have ye seen this man that 
is come up? surely to defy Israel is he come up: and it 
shall be, that the man who killeth him, the king will en- 
rich him with great riches, and will give him his daughter, 
and make his father's house free in Israel.'' And David 
spake to the men that stood by him, saying, "What shall 
be done to the man that killeth this Philistine, and taketh 
away the reproach from Israel? for who is this uncir- 
cumcised Philistine, that he should defy the armies of 
the living God?" And the people answered him after 
this manner, saying, "So shall it be done to the man that 
killeth him." 

And Eliab his eldest brother heard when he spake unto 
the men; and Eliab's anger was kindled against David, 
and he said, "Why art thou come down ? and with whom 
hast thou left those few sheep in the wilderness ? I know 
thy pride, and the naughtiness of thy heart ; for thou art 
come down that thou mightest see the battle." And 



History 13 

David said, "What have I now done ? Is there not a 
cause?" And he turned away from him toward another, 
and spake after the same manner: and the people an- 
swered him again after the former manner. 

And when the words were heard which David spake, 
they rehearsed them before Saul; and he sent for him. 
And David said to Saul, "Let no man's heart fail because 
of him ; thy servant will go and fight with this Philistine." 
And Saul said to David, *'Thou art not able to go against 
this Philistine to fight with him ; for thou art but a youth, 
and he a man of war from his youth." And David said 
unto Saul, "Thy servant was keeping his father's sheep ; 
and when there came a lion, or a bear, and took a lamb 
out of the flock, I went out after him, and smote him, and 
delivered it out of his mouth; and when he arose against 
me, I caught him by his beard, and smote him, and slew 
him. Thy servant smote both the lion and the bear : and 
this uncircumcised Philistine shall be as one of them, see- 
ing he hath defied the armies of the living God." And 
David said, "Jehovah that delivered me out of the paw 
of the lion, and out of the paw of the bear, he will deliver 
me out of the hand of this Philistine." And Saul said 
unto David, "Go, and Jehovah shall be with thee." And 
Saul clad David with his apparel, and he put a helmet of 
brass upon his head, and he clad him with a coat of mail. 
And David girded his sword upon his apparel, and he 
assayed to go ; for he had not proved it. And David said 
unto Saul, "I cannot go with these ; for I have not proved 
them." And David put them off him. And he took his 
staff in his hand, and chose him five smooth stones out of 
the brook, and put them in the shepherd's bag which he 
had, even in his wallet; and his sling was in his hand: 
and he drew near to the Philistine. 

And the Philistine came on and drew near unto David ; 
and the man that bare the shield went before him. And 
when the Philistine looked about, and saw David, he dis- 



14 History 

dained him; for he was but a youth, and ruddy, and 
withal of a fair countenance. And the PhiHstine said 
unto David, "Am I a dog, that thou comest to me with 
staves?" And the PhiHstine cursed David by his gods. 
And the PhiHstine said to David, ''Come to me, and I 
win give thy flesh unto the birds of the heavens, and to 
the beasts of the field.'' Then said David to the Philis- 
tine, ''Thou comest to me with a sword, and with a spear, 
and with a javelin: but I come to thee in the name of Je- 
hovah of hosts, the God of the armies of Israel, whom 
thou hast defied. This day will Jehovah deliver thee into 
my hand ; and I will smite thee, and take thy head from 
off thee; and I wiU give the dead bodies of the host of the 
Philistines this day unto the birds of the heavens, and to 
the wild beasts of the earth ; that all the earth may know 
that there is a God in Israel, and that all this assembly 
may know that Jehovah saveth not with sword and spear : 
for the battle is Jehovah's, and he will give you into our 
hand." And it came to pass, when the Philistine arose, 
and came and drew nigh to meet David, that David 
hastened, and ran toward the army to meet the Philistine. 
And David put his hand in his bag, and took thence a 
stone, and slang it, and smote the PhiHstine in his fore- 
head; and the stone sank into his forehead, and he fell 
upon his face to the earth. 

So David prevailed over the Philistine with a sling and 
with a stone, and smote the Philistine, and slew him ; but 
there was no sword in the hand of David. Then David 
ran, and stood over the PhiHstine, and took his sword, 
and drew it out of the sheath thereof, and slew him, and 
cut off his head therewith. And when the Philistines saw 
that their champion was dead, they fled. And the men of 
Israel and of Judah arose, and shouted, and pursued the 
Philistines, until thou comest to Gai, and to the gates of 
Ekron. And the wounded of the Philistines fell down 
by the way to Shaaraim, even unto Gath, and unto Ekron. 



History 15 

And the children of Israel returned from chasing after 
the Philistines, and they plundered their camp. And 
David took the head of the Philistine, and brought it to 
Jerusalem; but he put his armor in his tent. 

And when Saul saw David go forth against the Philis- 
tine, he said unto Abner, the captain of the host, ''Abner, 
whose son is this youth?" And Abner said, *'As thy soul 
liveth, O king, I cannot tell." And the king said, 'Inquire 
thou whose son the stripling is." And as David returned 
from the slaughter of the Philistine, Abner took him, and 
brought him before Saul with the head of the Philistine 
in his hand. And Saul said to him, "Whose son art thou, 
thou young man?" And David answered,"*! am the son 
of thy servant Jesse the Beth-lehemite." 

And it came to pass, when he had made an end of 
speaking unto Saul, that the soul of Jonathan was knit 
with the soul of David, and Jonathan loved him as his 
own soul. And Saul took him that day, and would let 
him go no more home to his father's house. 

8. David and Jonathan 

And David fled from Naioth in Ramah, and came and 
said before Jonathan, **What have I done? what is mine 
iniquity? and what is my sin before thy father, that 
he seeketh my life?" And he said unto him, "Far from 
it; thou shalt not die: behold, my father doeth nothing 
either great or small, but that he discloseth it unto me; 
and why should my father hide this thing from me? it 
is not so." And David sware moreover, and said, "Thy 
father knoweth well that I have found favor in thine 
eyes ; and he saith, 'Let not Jonathan know this, lest he be 
grieved': but truly as Jehovath liveth, and as thy soul 
liveth, there is but a step between me and death." Then 
said Jonathan unto David, "Whatsoever thy soul desireth, 
I will even do it for thee." And David said unto Jona- 
than, "Behold, to-morrow is the new moon, and I should 



16 History 

not fail to sit with the king at meat: but let me go, that I 
may hide myself in the field imto the third day at even. 
If thy father miss me at all, then say, *David earnestly 
asked leave of me that he might run to Beth-lehem his 
city; for it is the yearly sacrifice there for all the family/ 
If he say thus, 'It is well'; thy servant shall have peace: 
but if he be wroth, then know that evil is determined by 
him. Therefore deal kindly with thy servant; for thou 
hast brought thy servant into a covenant of Jehovah with 
thee: but if there be in me iniquity, slay me thyself; for 
why shouldest thou bring me to thy father ?" And Jona- 
than said, *Tar be it from thee; for if I should at all 
know that evil were determined by my father to come 
upon thee, then would not I tell it thee?" Then said 
David to Jonathan, 'Who shall tell me if perchance thy 
father answer thee roughly?" And Jonathan said unto 
David, "Come, and let us go out into the field." And they 
went out both of them into the field. 

And Jonathan said unto David, ''Jehovah, the God of 
Israel, be witness: when I have sounded my father about 
this time to-morrow, or the third day, behold, if there be 
good toward David, shall I not then send unto thee, and 
disclose it unto thee? Jehovah do so to Jonathan, and 
more also, should it please my father to do thee evil, if I 
disclose it not unto thee, and send thee away, that thou 
mayest go in peace: and Jehovah be with thee, as he 
hath been with my father. And thou shalt not only while 
yet I live show me the lovingkindness of Jehovah, that 
I die not ; but also thou shalt not cut off thy kindness from 
my house for ever; no, not when Jehovah hath cut off 
the enemies of David every one from the face of the 
earth." So Jonathan made a covenant with the house of 
David, saying, ''And Jehovah will require it at the hand 
of David's enemies." 

And Jonathan caused David to swear again, for the 
love that he had to him ; for he loved him as he loved his 



History 17 

own soul. Then Jonathan said unto him, "To-morrow 
is the new moon: and thou wilt be missed, because thy 
seat will be empty. And when thou hast stayed three 
days, thou shalt go down quickly, and come to the place 
where thou didst hide thyself when the business was in 
hand, and shalt remain by the stone Ezel. And I will 
shoot three arrows on the side thereof, as though I shot 
at a mark. And, behold, I will send the lad, saying, 'Go, 
find the arrows.' If I say unto the lad, 'Behold, the 
arrows are on this side of thee ;' take them, and come; for 
there is peace to thee and no hurt, as Jehovah liveth. But 
if I say thus unto the boy, 'Behold, the arrows are beyond 
thee ;' go thy way ; for Jehovah hath sent thee away. And 
as touching the matter which thou and I have spoken of, 
behold, Jehovah is between thee and me for ever." 

So David hid himself in the field: and when the new 
moon was come, the king sat him down to eat food. And 
the king sat upon his seat, as at other times, even upon the 
seat by the wall ; and Jonathan stood up, and Abner sat by 
Saul's side: but David's place was empty. Nevertheless 
Saul spake not an)rthing that day: for he thought, "Some- 
thing hath befallen him, he is not clean ; surely he is not 
clean." And it came to pass on the morrow after the 
new moon, which was the second day, that David's place 
was empty: and Saul said unto Jonathan his son, "Where- 
fore cometh not the son of Jesse to meat, neither yester- 
day, nor to-day?" And Jonathan answered Saul, "David 
earnestly asked leave of me to go to Beth-lehem: and he 
said, 'Let me go, I pray thee ; for our family hath a sac- 
rifice In the city; and my brother, he hath commanded 
me to be there: and now, if I have found favor in thine 
eyes, let me get away, I pray thee, and see my brethren.' 
Therefore he is not come unto the king's table." 

Then Saul's anger was kindled against Jonathan, and 
he said unto him, "Thou son of a perverse rebellious 
woman, do not I know that thou hast chosen the son of 



18 History 

Jesse to thine own shame, and unto the shame of thy 
mother's nakedness? For as long as the son of Jesse 
hveth upon the ground, thou shalt not be estabUshed, nor 
thy kingdom. Wherefore now send and fetch him unto 
me, for he shall surely die." And Jonathan answered 
Saul his father, and said unto him, 'Wherefore should 
he be put to death? what hath he done?" And Saul 
cast his spear at him to smite him; whereby Jonathan 
knew that it was determined of his father to put David 
to death. So Jonathan arose from the table in fierce 
anger, and did eat no food the second day of the month; 
for he was grieved for David, because his father had done 
him shame. 

And it came to pass in the morning, that Jonathan 
went out into the field at the time appointed with David, 
and a little lad with him. And he said unto his lad, 
''Run, find now the arrows which I shoot." And as the 
lad ran, he shot an arrow beyond him. And when the 
lad was come to the place of the arrow which Jonathan 
had shot, Jonathan cried after the lad, and said, "Is not 
the arrow beyond thee?" And Jonathan cried after the 
lad, "Make speed, haste, stay not." And Jonathan's lad 
gathered up the arrows, and came to his master. But 
the lad knew not anything: only Jonathan and David 
knew the matter. And Jonathan gave his weapons unto 
his lad, and said unto him, "Go, carry them to the city." 
And as soon as the lad was gone, David arose out of a 
place toward the South, and fell on his face to the 
ground, and bowed himself three times: and they kissed 
one another, and wept one with another, until David ex- 
ceeded. And Jonathan said to David, "Go in peace, 
forasmuch as we have sworn both of us in the name of 
Jehovah, saying, 'Jehovah shall be between me and thee, 
and between my seed and thy seed, for ever.' " And he 
arose and departed: and Jonathan went into the city. 



History 19 

9. Saul at Mt. Gilboa 

Now the Philistines fought against Israel: and the 
men of Israel fled from before the PhiHstines, and fell 
down slain in mount Gilboa. And the Philistines follow- 
ed hard after Saul and after his sons; and the Philis- 
tines slew Jonathan, and Abinadab, and Malchi-shua, 
the sons of Saul. And the battle went sore against Saul, 
and the archers overtook him; and he was distressed by 
reason of the archers. Then said Saul unto his armor- 
bearer, "Draw thy sword, and thrust me through there- 
with, lest these uncircumcised come and abuse me." But 
his armorbearer would not; for he was sore afraid. 
Therefore Saul took his sword, and fell upon it. And 
when his armorbearer saw that Saul was dead, he likewise 
fell upon his sword, and died. So Saul died, and his 
three sons; and all his house died together. And when 
all the men of Israel that were in the valley saw that they 
fled, and that Saul and his sons were dead, they forsook 
their cities, and fled; and the Philistines came and dwelt 
in them. And it came to pass on the morrow, when the 
Philistines came to strip the slain, that they found Saul 
and his sons fallen in mount Gilboa. And they stripped 
him, and took his head, and his armor, and sent into the 
land of the Philistines round about, to carry the tidings 
unto their idols, and to the people. And they put his 
armor in the house of their gods, and fastened his head 
in the house of Dagon. And when all Jabesh-gilead 
heard all that the Philistines had done to Saul, all the 
valiant men arose, and took away the body of Saul, and 
the bodies of his sons, and brought them to Jabesh, and 
buried their bones under the oak in Jabesh, and fasted 
seven days. 

10. The Conspiracy of Absalom 

Now in all Israel there was none to be so much praised 
as Absalom for his beauty: from the soul of his foot even 



20 History 

to the crown of his head there was no blemish in him. 
And when he cut the hair of his head (now it was at every 
year's end that he cut it; because it was heavy on him, 
therefore he cut it) ; he weighed the hair of his head at 
two hundred shekels, after the king's weight. And Ab- 
salom dwelt two full years in Jerusalem ; and he saw not 
the king's face. Then Absalom sent for Joab, to send 
him to the king; but he would not come to him: and he 
sent again a second time, but he would not come. There- 
fore he said unto -his servants, ''See, Joab's field is near 
mine, and he hath barley there; go and set it on fire." 
And Absalom's servants set the field on fire. Then Joab 
arose, and came to Absalom unto his house, and said 
unto him, 'Wherefore have thy servants set my field on 
fire?" And Absalom answered Joab, "Behold, I sent 
unto thee, saying, 'Come hither, that I may send thee to 
the king, to say, "Wherefore am I come from Geshur? 
it were better for me to be there still." ' Now therefore 
let me see the king's face ; and if there be iniquity in me, 
let him kill me." So Joab came to the king, and told him ; 
and when he had called for Absalom, he came to the 
king, and bowed himself on his face to the ground be- 
fore the king: and the king kissed Absalom. 

And it came to pass after this, that Absalom prepared 
him a chariot and horses, and fifty men to run before 
him. And Absalom rose up early, and stood beside the 
way of the gate: and it was so, that, when any man had 
a suit which should come to the king for judgment, then 
Absalom called unto him, and said, "Of what city art 
thou?" And he said, "Thy servant is of one of the 
tribes of Israel." And Absalom said unto him, "See, 
thy matters are good and right; but there is no man de- 
puted of the king to hear thee." Absalom said moreover, 
"Oh that I were made judge in the land, that every man 
who hath any suit or cause might come unto me, and I 
would do him justice!" And it was so, that, when any 



History 21 

man came nigh to do him obeisance, he put forth his 
hand, and took hold of him, and kissed him. And on 
this manner did Absalom to all Israel that came to the 
king for judgment: so Absalom stole the hearts of the 
men of Israel. 

And it came to pass at the end of forty years, that 
Absalom said unto the king, "I pray thee, let me go and 
pay my vow, which I have vowed unto Jehovah, in 
Hebron. For thy servant vowed a vow while I abode 
at Geshur in Syria, saying, *If Jehovah shall indeed 
bring me again to Jerusalem, then I will serve Je- 
hovah.' '' And the king said unto him, "Go in peace." 
So he arose, and went to Hebron. But Absalom sent 
spies throughout all the tribes of Israel, saying, "As 
soon as ye hear the sound of the trumpet, then ye shall 
say, ^Absalom is king in Hebron.' " And with Absalom 
went two hundred men out of Jerusalem, that were 
invited, and went in their simplicity; and they knew 
not anything. And Absalom sent for Ahithophel the 
Gilonite, David's counsellor, from his city, even from 
Giloh, while he was offering the sacrifices. And the con- 
spiracy was strong; for the people increased continually 
with Absalom. 

And there came a messenger to David, saying, "The 

hearts of the men of Israel are after Absalom." And 

David said unto all his servants that were with him at 

Jerusalem, "Arise, and let us flee; for else none of us 

shall escape from Absalom : make speed to depart, lest he 

overtake us quickly, and bring down evil upon us, and 

smite the city with the edge of the sword." And the 

king's servants said unto the king, "Behold, thy servants 

are ready to do whatsoever my lord the king shall 

choose." And the king went forth, and all his household 

after him. 

* * * 

And Absalom chanced to meet the servants of David. 



22 History 

And Absalom was riding upon his mule, and the mule 
went under the thick boughs of a great oak, and his head 
caught hold of the oak, and he was taken up between 
heaven and earth ; and the mule that was under him went 
on. And a certain man saw it, and told Joab, and said, 
"Behold, I saw Absalom hanging in an oak." And Joab 
said unto the man that told him, "And, behold, thou 
sawest it, and why didst thou not smite him there to the 
ground ? and I would have given thee ten pieces of silver, 
and a girdle." And the man said unto Joab, "Though 
I should receive a thousand pieces of silver in my hand, 
yet would I not put forth my hand against the king's 
son: for in our hearing the king charged thee and Abi- 
shai and Ittai, saying, ^Beware that none touch the young 
man Absalom.' Otherwise if I had dealt falsely against 
his life (and there is no matter hid from the king), then 
thou thyself wouldest have set thyself against me." 
Then said Joab, "I may not tarry thus with thee." And 
he took three darts in his hand, and thrust them through 
the heart of Absalom, while he was yet alive in the midst 
of the oak. And ten young men that bare Joab's armor 
compassed about and smote Absalom, and slew him. 

* * * 

Now David was sitting between the two gates : and the 
watchman went up to the roof of the gate unto the wall, 
and lifted up his eyes, and looked, and, behold, a man 
running alone. And the watchman cried, and told the 
king. And the king said, "If he be alone, there is tid- 
ings in his mouth." And he came apace, and drew near. 
And the watchman saw another man running; and the 
watchman called unto the porter, and said, "Behold, an- 
other man running alone." And the king said, "He also 
bringeth tidings." And the watchman said, "I think the 
running of the foremost is like the running of Ahimaaz 
the son of Zadok." And the king said, "He is a good 
man, and cometh with good tidings." 



History 28 

And Ahimaaz called, and said unto the king, "All is 
well." And he bowed himself before the king with his 
face to the earth, and said, ''Blessed be Jehovah thy God, 
who hath delivered up the men that lifted up their hand 
against my lord the king." And the king said, *'Is it 
well with the young man Absalom?" And Ahimaaz 
answered, "When Joab sent the king's servant, even me 
thy servant, I saw a great tumult, but I knew not what 
it was." And the king said, "Turn aside, and stand 
here." And he turned aside, and stood still. 

And, behold, the Cushite came; and the Cushite said, 
"Tidings for my lord the king; for Jehovah hath 
avenged thee this day of all them that rose up against 
thee." And the king said unto the Cushite, "Is it well 
with the young man Absalom?" And the Cushite 
answered, "The enemies of my lord the king, and all 
that rise up against thee to do thee hurt, be as that young 
man is." And the king was much moved, and went up 
to the chamber over the gate, and wept: and as he went, 
thus he said, "O my son Absalom, my son, my son Ab- 
salom! would I had died for thee, O Absalom, my son, 
my son !" 

11. Solomon's Choice of Wisdom 

In Gibeon Jehovah appeared to Solomon in a dream 
by night; and God said, "Ask what I shall give thee." 
And Solomon said, "Thou hast showed unto thy servant 
David my father great lovingkindness, according as he 
walked before thee in truth, and in righteousness, and in 
uprightness of heart with thee; and thou hast kept for 
him this great lovingkindness, that thou hast given him 
a son to sit on his throne, as it is this day. And now, O 
Jehovah my God, thou hast made thy servant king in- 
stead of David my father: and I am but a little child; I 
know not how to go out or come in. And thy servant 
is in the midst of thy people which thou hast chosen, a 



24 History 

great people, that cannot be numbered nor counted for 
multitude. Give thy servant therefore an understand- 
ing heart to judge thy people, that I may discern between 
good and evil; for who is able to judge this thy great 
people?" 

And the speech pleased the Lord, that Solomon had 
asked this thing. And God said unto him, ''Because 
thou hast asked this thing, and hast not asked for thy- 
self long life, neither hast asked riches for thyself, nor 
hast asked the life of thine enemies, but hast asked for 
thyself understanding to discern justice; behold, I have 
done according to thy word: lo, I have given thee a wise 
and an understanding heart; so that there hath been 
none like thee before thee, neither after thee shall any 
arise like unto thee. And I have also given thee that 
which thou hast not asked, both riches and honor, so that 
there shall not be any among the kings like unto thee, 
all thy days. And if thou wilt walk in my ways, to keep 
my statutes and my commandments, as thy father David 
did walk, then I will lengthen thy days." And Solomon 
awoke; and, behold, it was a dream: and he came to 
Jerusalem, and stood before the ark of the covenant of 
Jehovah, and offered up burnt-offerings, and offered 
peace-offerings, and made a feast to all his servants. 

12. Solomon Shows his Wisdom 

Then there came two women that were harlots, unto 
the king, and stood before him. And the one woman 
said, "O, my lord, I and this woman dwell in one house; 
and I was delivered of a child with her in the house. 
And it came to pass the third day after I was delivered, 
that this woman was delivered also; and we were to- 
gether; there was no stranger with us in the house, save 
we two in the house. And this woman's child died in 
the night, because she lay upon it. And she arose at 
midnight, and took my son from beside me, while thy 



History 25 

handmaid slept, and laid it in her bosom, and laid her 
dead child in my bosom. And when I rose in the morn- 
ing to give my child suck, behold, it was dead ; but when 
I had looked at it in the morning, behold, it was not my 
son, whom I did bear." And the other woman said, 
"Nay; but the living is my son, and the dead is thy son." 
And this said, "No; but the dead is thy son, and the 
living is my son." Thus they spake before the king. 

Then said the king, "The one saith, This is my son 
that liveth, and thy son is the dead': and the other saith, 
'Nay; but thy son is the dead, and my son is the living.' " 
And the king said, "Fetch me a sword." And they 
brought a sword before the king. And the king said, 
"Divide the living child in two, and give half to the one, 
and half to the other." Then spake the woman whose 
the living child was unto the king, for her heart yearned 
over her son, and she said, "Oh, my lord, give her the 
living child, and in no wise slay it." But the other said, 
"It shall be neither mine nor thine; divide it." Then the 
king answered and said, "Give her the living child, and 
in no wise slay it: she is the mother thereof." And all 
Israel heard of the judgment which the king had judged ; 
and they feared the king: for they saw that the wisdom 
of God was in him, to do justice. 

13. The Visit of the Queen of Sheba to Solomon 

And when the queen of Sheba heard of the fame of 
Solomon concerning the name of Jehovah, she came to 
prove him with hard questions. And she came to 
Jerusalem with a very great train, w^th camels that bare 
spices, and very much gold, and precious stones; and 
when she was come to Solomon, she communed with 
him of all that was in her heart. And Solomon told her 
all her questions: there was not anything hid from the 
king which he told her not. And when the queen of 
Sheba had seen all the wisdom of Solomon, and the 



26 History 

house that he had built, and the food of his table, and 
the sitting of his servants, and the attendance of his 
ministers, and their apparel, and his cupbearers, and his 
ascent by which he went up unto the house of Jehovah; 
there was no more spirit in her. And she said to the 
king, 'It was a true report that I heard in mine own 
land of thine acts, and of thy wisdom. Howbeit I be- 
lieved not the words, until I came, and mine eyes had 
seen it: and, behold, the half was not told me; thy wis- 
dom and prosperity exceed the fame which I heard. 
Happy are thy men, happy are these thy servants, that 
stand continually before thee, and that hear thy wisdom. 
Blessed be Jehovah thy God, who delighted in thee, to 
set thee on the throne of Israel: because Jehovah loved 
Israel for ever, therefore made he thee king, to do jus- 
tice and righteousness." And she gave the king a 
hundred and twenty talents of gold, and of spices very 
great store, and precious stones: there came no more 
such abundance of spices as these which the queen of 
Sheba gave to king Solomon. 

And the navy also of Hiram, that brought gold from 
Ophir, brought in from Ophir great plenty of almug- 
trees and precious stones. And the king made of the 
almug-trees pillars for the house of Jehovah, and for the 
king*s house, harps also and psalteries for the singers: 
there came no such almug-trees, nor were seen, unto this 
day. 

And king Solomon gave to the queen of Sheba all 
her desire, whatsoever she asked, besides that which 
Solomon gave her of his royal bounty. So she turned 
and went to her own land, she and her servants. 

14. The Destruction of Sennacherib 

Now in the fourteenth year of king Hezekiah did 
Sennacherib king of Assyria come up against all the for- 
tified cities of Judah, and took them. And Hezekiah 



History 27 

king of Judah sent to the king of Assyria to Lachish, 
saying, ''I have offended; return from me: that which 
thou puttest on me will I bear." And the king of As- 
syria appointed unto Hezekiah king of Judah three hun- 
dred talents of silver and thirty talents of gold. And 
Hezekiah gave him all the silver that was found in the 
house of Jehovah, and in the treasures of the king's 
house. At that time did Hezekiah cut off the gold from 
the doors of the temple of Jehovah, and from the pillars 
which Hezekiah king of Judah had overlaid, and gave it 
to the king of Assyria. And the king of Assyria sent 
Tartan and Rab-saris and Rabshakeh from Lachish to 
king Hezekiah with a great army unto Jerusalem. And 
they went up and came to Jerusalem. And when they 
were come up, they came and stood by the conduit of 
the upper pool, which is in the highway of the fuller's 
field. And when they had called to the king, there came 
out to them Eliakim the son of Hilkiah, who was over 
the household, and Shebnah the scribe, and Joah the son 
of Asaph the recorder. 

And Rabshakeh said unto them, "Say ye now to Heze- 
kiah, 'Thus saith the great king, the king of Assyria, 
"What confidence is this wherein thou trustest?" Thou 
sayest (but they are but vain words), "There is counsel 
and strength for the war." Now on whom dost thou 
trust, that thou hast rebelled against me? Now, behold, 
thou trustest upon the staff of this bruised reed, even 
upon Egypt; whereon if a man lean, it will go into his 
hand, and pierce it: so is Pharaoh king of Egypt unto all 
that trust on him. But if ye say unto me, "We trust in 
Jehovah our God ;" is not that he, whose high places and 
whose altars Hezekiah hath taken away, and hath said 
to Judah and to Jerusalem, "Ye shall worship before this 
altar in Jerusalem?" Now therefore, I pray thee, give 
pledges to my master the king of Assyria, and I will give 
thee two thousand horses, if thou be able on thy part to 



28 History 

set riders upon them. How then canst thou turn away the 
face of one captain of the least of my master's servants, 
and put thy trust on Egypt for chariots and for horse- 
men? Am I now come up without Jehovah against this 
place to destroy it? Jehovah said unto me, "Go up 
against this land, and destroy it." ' " 

Then said Eliakim the son of Hilkiah, and Shebnah, 
and Joah, unto Rabshakeh, ''Speak, I pray thee, to thy 
servants in the Syrian language; for we understand it: 
and speak not with us in the Jews' language, in the ears 
of the people that are on the wall." But Rabshakeh said 
unto them, "Hath my master sent me to thy master, and 
to thee, to speak these words?" Then Rabshakeh stood, 
and cried with a loud voice in the Jews' language, and 
spake, saying, "Hear ye the word of the great king, the 
king of Assyria. Thus saith the king, 'Let not Hezekiah 
deceive you ; for he will not be able to deliver you out of 
his hand: neither let Hezekiah make you trust in Je- 
hovah, saying, "Jehovah will surely deliver us, and this 
city shall not be given into the hand of the king of As- 
syria." Hearken not to Hezekiah: for thus saith the 
king of Assyria, "Make your peace with me, and come 
out to me; and eat ye every one of his vine, and every 
one of his fig-tree, and drink ye every one the waters of 
his own cistern; until I come and take you away to a 
land like your own land, a land of grain and new wine, 
a land of bread and vineyards, a land of olive-trees and 
of honey, that ye may live, and not die:" and hearken 
not unto Hezekiah, when he persuadeth you, saying, "Je- 
hovah will deliver us." Hath any of the gods of the 
nations ever delivered his land out of the hand of the king 
of Assyria? Where are the gods of Hamath, and of 
Arpad? where are the gods of Sepharvaim, of Hena, 
and Ivvah? have they delivered Samaria out of my 
hand? Who are they among all the gods of the coun- 
tries, that have delivered their country out of my hand, 



History 29 

that Jehovah should dehver Jerusalem out of my 
hand?'" 

But the people held their peace, and answered him not 
a word; for the king's commandment was, saying, 
"Answer him not." Then came Eliakim the son of Hil- 
kiah, who was over the household, and Shebna the scribe, 
and Joah the son of Asaph the recorder, to Hezekiah 
with their clothes rent, and told him the words of Rab- 
shakeh. 

And it came to pass when king Hezekiah heard it, that 
he rent his clothes, and covered himself with sackcloth, 
and went into the house of Jehovah. And he sent Elia- 
kim, who was over the household, and Shebna the scribe, 
and the elders of the priests, covered with sackcloth, unto 
Isaiah the prophet the son of Amoz. And they said unto 
him, "Thus saith Hezekiah, 'This day is a day of trouble, 
and of rebuke, and of contumely; for the children are 
come to the birth, and there is not strength to bring 
forth. It may be Jehovah thy God will hear all the 
words of Rabshakeh, whom the king of Assyria his mas- 
ter hath sent to defy the living God, and will rebuke the 
words which Jehovah thy God hath heard: wherefore 
lift up thy prayer for the remnant that is left.' " So the 
servants of king Hezekiah came to Isaiah. And Isaiah 
said unto them, "Thus shall ye say to your master, 'Thus 
saith Jehovah, "Be not afraid of the words that thou 
hast heard, wherewith the servants of the king of As- 
syria have blasphemed me. Behold, I will put a spirit in 
him, and he shall hear tidings, and shall return to his 
own land; and I will cause him to fall by the sword in 
his own land." ' " 

So Rabshakeh returned, and found the king of Assyria 
warring against Libnah; for he had heard that he was 
departed from Lachish. And when he heard say of 
Tirhakah king of Ethiopia, "Behold, he is come out to 
fight against thee," he sent messengers again unto 



30 History 

Hezekiah, saying, "Thus shall ye speak to Hezekiah king 
of Judah, saying, 'Let not thy God in whom thou trustest 
deceive thee, saying, "J^susalem shall not be given into 
the hand of the king of Assyria." Behold, thou hast 
heard what the kings of Assyria have done to all lands, 
by destroying them utterly: and shalt thou be delivered? 
Have the gods of the nations delivered them, which my 
fathers have destroyed, Gozan, and Haran, and Rezeph, 
and the children of Eden that were in Telassar? 
Where is the king of Hamath, and the king of Arpad, 
and the king of the city of Sepharvaim, of Hena, and 
Ivvah?^" 

And Hezekiah received the letter from the hand of the 
messengers, and read it; and Hezekiah went up unto 
the house of Jehovah, and spread it before Jehovah. 
And Hezekiah prayed before Jehovah, and said, "O 
Jehovah, the God of Israel, that sittest above the cheru- 
bim, thou art the God, even thou alone, of all the king- 
doms of the earth; thou hast made heaven and earth. 
Incline thine ear, O Jehovah, and hear ; open thine eyes, 
O Jehovah, and see ; and hear the words of Sennacherib, 
wherewith he hath sent him to defy the living God. Of 
a truth, Jehovah, the kings of Assyria have laid waste 
the nations and their lands, and have cast their gods into 
the fire; for they were no gods, but the work of men's 
hands, wood and stone; therefore they have destroyed 
them. Now therefore, O Jehovah our God, save thou 
us, I beseech thee, out of his hand, that all the kingdoms 
of the earth may know that thou Jehovah art God alone." 

Then Isaiah the son of Amoz sent to Hezekiah, say- 
ing, "Thus saith Jehovah, the God of Israel, Whereas 
thou hast prayed to me against Sennacherib king of 
Assyria, I have heard thee.' This is the word that Je- 
hovah hath spoken concerning him : The virgin daughter 
of Zion hath despised thee and laughed thee to scorn; 
the daughter of Jerusalem hath shaken her head at thee, 



History 31 

Whom hast thou defied and blasphemed ? and against 
whom hast thou exalted thy voice and lifted up thine eyes 
on high? even against the Holy One of Israel. By thy 
messages thou hast defied the Lord, and hast said, * 'With 
the multitude of my chariots am I come up to the height 
of the mountains, to the innermost parts of Lebanon; 
and I will cut down the tall cedars thereof, and the choice 
fir-trees thereof; and I will enter into his farthest lodg- 
ing-place, the forest of his fruitful field. I have digged 
and drunk strange waters, and with the sole of my feet 
will I dry up all the rivers of Egypt." 

'' 'Hast thou not heard how I have done it long ago, 
and formed it of ancient times? now have I brought 
it to pass, that it should be thine to lay waste fortified 
cities into ruinous heaps. Therefore their inhabitants 
were of small power, they were dismayed and con- 
founded; they were as the grass of the field, and as the 
green herb, as the grass on the housetops, and as grain 
blasted before it is grown up. But I know thy sitting 
down, and thy going out, and thy coming in, and thy 
raging against me. Because of thy raging against me, 
and because thine arrogancy is come up into mine ears, 
therefore will I put my hook in thy nose, and my bridle 
in thy lips, and I will turn thee back by the way by 
which thou camest. 

"'And this shall be the sign unto thee: ye shall eat 
this year that which groweth of itself, and in the second 
year that which springeth of the same ; and in the third 
year sow ye, and reap, and plant vineyards, and eat the 
fruit thereof. And the remnant that is escaped of the 
house of Judah shall again take root downward, and bear 
fruit upward. For out of Jerusalem shall go forth a 
remnant, and out of mount Zion they that shall escape: 
the zeal of Jehovah shall perform this.' Therefore thus 
saith Jehovah concerning the king of Assyria, 'He shall 
not come unto this city, nor shoot an arrow there, neither 



32 Bistory 

shall he come before it with shield, nor cast up a mound 
against it. By the way that he came, by the same shall 
he return, and he shall not come unto this city,* saith 
Jehovah. Tor I will defend this city to save it, for mine 
own sake, and for my servant David's sake.' '* 

And it came to pass that night, that the angel of 
Jehovah went forth, and smote in the camp of the 
Assyrians a hundred fourscore and five thousand; and 
when men arose early in the morning, behold, these 
were all dead bodies. So Sennacherib king of Assyria 
departed, and went and returned, and dwelt at Nineveh. 
And it came to pass, as he was worshipping in the house 
of Nisroch his god, that Adrammelech and Sharezer 
smote him with the sword: and they escaped into the 
land of Ararat. And Esarhaddon his son reigned in his 
stead. 

In those days was Hezekiah sick unto death. And 
Isaiah the prophet the son of Amoz came to him, and 
said unto him, "Thus saith Jehovah, 'Set thy house in 
order; for thou shalt die, and not live.* " Then he 
turned his face to the wall, and prayed unto Jehovah, 
saying, "Remember now, O Jehovah, I beseech thee, how 
I have walked before thee in truth and with a perfect 
heart, and have done that which is good in thy sight." 
And Hezekiah wept sore. And it came to pass, before 
Isaiah was gone out into the middle part of the city, 
that the word of Jehovah came to him, saying, "Turn 
back, and say to Hezekiah the prince of my people, 
'Thus saith Jehovah, the God of David thy father, "I 
have heard thy prayer, I have seen thy tears: behold, I 
will heal thee ; on the third day thou shalt go up unto the 
house of Jehovah. And I will add unto thy days fifteen 
years; and I will deliver thee and this city out of the 
hand of the king of Assyria; and I will defend this city 
for mine own sake, and for my servant David's 



History 33 

sake." ' " And Isaiah said, "Take a cake of figs." And 
they took and laid it on the boil, and he recovered. 

And Hezekiah said unto Isaiah, 'What shall be the 
sign that Jehovah will heal me, and that I shall go up 
unto the house of Jehovah the third day?" And Isaiah 
said, "This shall be the sign unto thee from Jehovah, 
that Jehovah will do the thing that he hath spoken: 
shall the shadow go forward ten steps, or go back ten 
steps?" And Hezekiah answered, "It is a light thing 
for the shadow to decline ten steps: nay, but let the 
shadow return backward ten steps." And Isaiah the 
prophet cried unto Jehovah; and he brought the shadow 
ten steps backward, by which it had gone down on the 
dial of Ahaz. 

At that time Berodach-baladan the son of Baladan, 
king of Babylon, sent letters and a present unto Heze- 
kiah; for he had heard that Hezekiah had been sick. 
And Hezekiah hearkened unto them, and showed them 
all the house of his precious things, the silver, and the 
gold, and the spices, and the precious oil, and the house 
of his armor, and all that was found in his treasures: 
there was nothing in his house, nor in all his dominion, 
that Hezekiah show^ed them not. Then came Isaiah the 
prophet unto king Hezekiah, and said unto him, "What 
said these men? and from whence came they unto thee?" 
And Hezekiah said, "They are come from a far country, 
even from Babylon." And he said, "What have they seen 
in thy house?" And Hezekiah answered, "All that is 
in my house have they seen: there is nothing among 
my treasures that I have not showed them." 

And Isaiah said unto Hezekiah, "Hear the word of 
Jehovah. 'Behold, the days come, that all that is in thy 
house, and that which thy fathers have laid up in store 
unto this day, shall be carried to Babylon: nothing shall 
be left,' saith Jehovah. 'And of thy sons that shall issue 
from thee, whom thou shalt beget, shall they take away; 



34 History 

and they shall be eunuchs in the palace of the king of 
Babylon/ " Then said Hezekiah unto Isaiah, "Good is 
the word of Jehovah which thou hast spoken.'* He said 
moreover, "Is it not so, if peace and truth shall be in my 
days?" Now the rest of the acts of Hezekiah, and all 
his might, and how he made the pool, and the conduit, 
and brought water into the city, are they not written in 
the book of the chronicles of the kings of Judah? And 
Hezekiah slept with his fathers; and Manasseh his son 
reigned in his stead. 



SHORT STORY 

15. The Wooing of Rebekah 

And Abraham was old, and well stricken in age: 
and Jehovah had blessed Abraham in all things. And 
Abraham said unto his servant, the elder of his house, 
that ruled over all that he had, "Put, I pray thee, thy 
hand under my thigh: and I will make thee swear by 
Jehovah, the God of heaven and the God of the earth, 
that thou wilt not take a wife for my son of the 
daughters of the Canaanites, among whom I dwell: but 
thou shalt go unto my country, and to my kindred, and 
take a wife for my son Isaac." And the servant said 
unto him, "Peradventure the woman will not be willing 
to follow me unto this land: must I needs bring thy son 
again unto the land from whence thou camest?" And 
Abraham said unto him, "Beware thou that thou bring 
not my son thither again. Jehovah, the God of heaven, 
who took me from my father's house, and from the land 
of my nativity, and who spake unto me, and who sware 
unto me, saying, 'Unto thy seed will I give this land ;' he 
will send his angel before thee, and thou shalt take a wife 
for my son from thence. And if the woman be not will- 
ing to follow thee, then thou shalt be clear from this my 
oath; only thou shalt not bring my son thither again." 
And the servant put his hand under the thigh of Abraham 
his master, and sware to him concerning this matter. 

And the servant took ten camels, of the camels of his 
master, and departed, having all goodly things of his 
master's in his hand: and he arose, and went to Meso- 
potamia, unto the city of Nahor. And he made the 

35 



36 Short Story 

camels to kneel down without the city by the well of 
water at the time of evening, the time that women go 
out to draw water. And he said, "O Jehovah, the God 
of my master Abraham, send me, I pray thee, good speed 
this day, and show kindness unto my master Abraham. 
Behold, I am standing by the fountain of water; and 
the daughters of the men of the city are coming out to 
draw water: and let it come to pass, that the damsel to 
whom I shall say, 'Let down thy pitcher, I pray thee, 
that I may drink ;' and she shall say, 'Drink, and I will 
give thy camels drink also:' let the same be she that thou 
hast appointed for thy servant Isaac; and thereby shall 
I know that thou hast showed kindness unto my master." 
And it came to pass, before he had done speaking, that, 
behold, Rebekah came out, who was born to Bethuel the 
son of Milcah, the wife of Nahor, Abraham's brother, 
with her pitcher upon her shoulder. And the damsel 
was very fair to look upon, a virgin, neither had any man 
known her: and she went down to the fountain, and 
filled her pitcher, and came up. And the servant ran to 
meet her, and said, "Give me to drink, I pray thee, a 
little water from thy pitcher." And she said, "Drink, 
my lord:" and she hasted, and let down her pitcher upon 
her hand, and gave him drink. And when she had done 
giving him drink, she said, "I will draw for thy camels 
also, until they have done drinking." And she hasted, 
and emptied her pitcher into the trough, and ran again 
unto the well to draw, and drew for all his camels. And 
the man looked stedfastly on her, holding his peace, to 
know whether Jehovah had made his journey prosperous 
or not. And it came to pass, as the camels had done 
drinking, that the man took a golden ring of half a 
shekel weight, and two bracelets for her hands of ten 
shekels weight of gold, and said, "Whose daughter art 
thou? tell me, I pray thee. Is there room in thy father's 
house for us to lodge in?" And she said unto him, "J 



Short Story 37 

am the daughter of Bethuel the son of Milcah, whom she 
bare unto Nahor." She said moreover unto him, **We 
have both straw and provender enough, and room to 
lodge in." And the man bowed his head, and worshipped 
Jehovah. And he said, ''Blessed be Jehovah, the God of 
my master Abraham, who hath not forsaken his loving- 
kindness and his truth toward my master: as for me, 
Jehovah hath led me in the. way to the house of my 
master's brethren." 

And the damsel ran, and told her mother's house 
according to these words. And Rebekah had a brother, 
and his name was Laban: and Laban ran out unto the 
man, unto the fountain. And it came to pass, when he 
saw the ring, and the bracelets upon his sister's hands, 
and when he heard the words of Rebekah his sister, 
saying, "Thus spake the man unto me;" that he came 
unto the man ; and, behold, he was standing by the camels 
at the fountain. And he said, ''Come in, thou blessed of 
Jehovah; wherefore standest thou without? for I have 
prepared the house, and room for the camels." And the 
man came into the house, and he ungirded the camels; 
and he gave straw and provender for the camels, and 
water to wash his feet and the feet of the men that were 
with him. And there was set food before him to eat: 
but he said, "I will not eat, until I have told mine 
errand." And he said, "Speak on." And he said, "I 
am Abraham's servant. And Jehovah hath blessed my 
master greatly ; and he is become great ; and he hath given 
him flocks and herds, and silver and gold, and men- 
servants and maid-servants, and camels and asses. And 
Sarah my master's wife bare a son to my master when 
she was old: and unto him hath he given all that he hath. 
And my master made me swear, saying, 'Thou shalt not 
take a wife for my son of the daughters of the Ca- 
naanites, In whose land I dwell: but thou shalt go unto 
my father's house, and to my kindred, and take a wife 



38 Short Story 

for my son/ And I said unto my master, Ter adventure 
the woman will not follow me.' And he said unto me, 
'Jehovah, before whom I walk, will send his angel with 
thee, and prosper thy way ; and thou shalt take a wife for 
my son of my kindred, and of my father's house: then 
shalt thou be clear from my oath, when thou comest to 
my kindred ; and if they give her not to thee, thou shalt 
be clear from my oath.' And I came this day unto the 
fountain, and said, 'O Jehovah, the God of my master 
Abraham, if now thou do prosper my way which I go: 
behold, I am standing by the fountain of water ; and let 
it come to pass, that the maiden that cometh forth to 
draw, to whom I shall say, **Give me, I pray thee, a 
little water from thy pitcher to drink;" and she shall 
say to me, "Both drink thou, and I will also draw for thy 
camels:" let the same be the woman whom Jehovah hath 
appointed for my master's son.' And before I had done 
speaking in my heart, behold, Rebekah came forth with 
her pitcher on her shoulder ; and she went down unto the 
fountain, and drew: and I said unto her, *Let me drink, 
I pray thee.' And she made haste, and let down her 
pitcher from her shoulder, and said, 'Drink, and I will 
give thy camels drink also:' so I drank, and she made 
the camels drink also. And I asked her, and said. 
Whose daughter art thou?' And she said, 'The daughter 
of Bethuel, Nahor's son, whom Milcah bare unto him:' 
and I put the ring upon her nose, and the bracelets upon 
her hands. And I bowed my head, and worshipped 
Jehovah, and blessed Jehovah, the God of my master 
Abraham, who had led me in the right way to take my 
master's brother's daughter for his son. And now if ye 
will deal kindly and truly with my master, tell me: and 
if not, tell me; that I may turn to the right hand, or to 
the left." 

Then Laban and Bethuel answered and said, "The 
thing proceedeth from Jehovah: we cannot speak unto 



Short Story 39 

thee bad or good. Behold, Rebekah is before thee, take 
her, and go, and let her be thy master's son's wife, as 
Jehovah hath spoken." And it came to pass, that, when 
Abraham's servant heard their words, he bowed himself 
down to the earth unto Jehovah. And the servant brought 
forth jewels of silver, and jewels of gold, and raiment, 
and gave them to Rebekah: he gave also to her brother 
and to her mother precious things. And they did eat 
and drink, he and the men that were with him, and 
tarried all night; and they rose up in the morning, and 
he said, "Send me away unto my master." And her 
brother and her mother said, "Let the damsel abide with 
us a few days, at the least ten; after that she shall go." 
And he said unto them, "Hinder me not, seeing Jehovah 
hath prospered my way; send me away that I may go 
to my master." And they said, *We will call the damsel, 
and inquire at her mouth." And they called Rebekah, 
and said unto her, "Wilt thou go with this man?" And 
she said, "I will go." And they sent away Rebekah 
their sister, and her nurse, and Abraham's servant, and 
his men. And they blessed Rebekah, and said unto her, 
"Our sister, be thou the mother of thousands of ten 
thousands, and let thy seed possess the gate of those that 
hate them. 

And Rebekah arose, and her damsels, and they rode 
upon the camels, and followed the man: and the servant 
took Rebekah, and went his way. And Isaac came from 
the way of Beer-lahai-roi ; for he dwelt in the land of the 
South. And Isaac went out to meditate in the field at 
the eventide: and he lifted up his eyes, and saw, and, 
behold, there were camels coming. And Rebekah lifted 
up her eyes, and when she saw Isaac, she alighted from 
the camel. And she said unto the servant, "What man 
is this that walketh in the field to meet us?" And the 
servant said, "It is my master: and she took her veil, 
and covered herself. And the servant told Isaac all the 



40 Short Story 

things that he had done. And Isaac brought her into 
his mother Sarah's tent, and took Rebekah, and she 
became his wife; and he loved her: and Isaac was com- 
forted after his mother's death. 

16. Joseph and his Brethren 

Joseph, being seventeen years old, was feeding the 
flock with his brethren; and he was a lad with the sons 
of Bilhah, and with the sons of Zilpah, his father's 
wives: and Joseph brought the evil report of them unto 
their father. Now Israel loved Joseph more than all 
his children, because he was the son of his old age: and 
he made him a coat of many colors. And his brethren 
saw that their father loved him more than all his 
brethren ; and they hated him, and could not speak peace- 
ably unto him. 

And Joseph dreamed a dream, and he told it to his 
brethren : and they hated him yet the more. And he said 
unto them, *'Hear, I pray you, this dream which I have 
dreamed: for, behold, we were binding sheaves in the 
field, and, io, my sheaf arose, and also stood upright ; and, 
behold, your sheaves came round about, and made obei- 
sance to my sheaf." And his brethren said to him, "Shalt 
thou indeed reign over us? or shalt thou indeed have 
dominion over us?" And they hated him yet the more 
for his dreams, and for his words. And he dreamed yet 
another dream, and told it to his brethern, and said, *'Be- 
hold, I have dreamed yet a dream; and, behold, the sun 
and the moon and eleven stars made obeisance to me." 
And he told it to his father, and to his brethren ; and his 
father rebuked him, and said unto him, "What is this 
dream that thou hast dreamed ? Shall I and thy mother 
and thy brethren indeed come to bow down ourselves 
to thee to the earth?" And his brethren envied him; 
but his father kept the saying in mind. 

And his brethren went to feed their father's flock in 



Short Story 41 

Shechem. And Israel said unto Joseph, "Are not thy 
brethren feeding the flock in Shechem? come, and I will 
send thee unto them." And he said to him, ''Here am 
I." And he said to him, "Go now, see whether it is well 
with thy brethren, and well with the flock; and bring 
me word again." So he sent him out of the vale of 
Hebron, and he came to Shechem. And a certain man 
found him, and, behold, he was wandering in the field: 
and the man asked him, saying, "What seekest thou?" 
And he said, "I am seeking my brethren: tell me, I pray 
thee, where they are feeding the flock." And the man 
said, "They are departed hence; for I heard them say, 
'Let us go to Dothan.' " And Joseph went after his 
brethren, and found them in Dothan. 

And they saw him afar off, and before he came near 
unto them, they conspired against him to slay him. And 
they said one to another, "Behold, this dreamer cometh. 
Come now therefore, and let us slay him, and cast him 
into one of the pits, and we will say, 'An evil beast hath 
devoured him:' and we shall see what will become of his 
dreams." And Reuben heard it, and delivered him out 
of their hand, and said, "Let us not take his life." And 
Reuben said unto them, "Shed no blood; cast him into 
this pit that is in the wilderness, but lay no hand upon 
him:" that he might deliver him out of their hand, to 
restore him to his father. And it came to pass, when 
Joseph was come unto his brethren, that they stripped 
Joseph of his coat, the coat of many colors that was on 
him; and they took him, and cast him into the pit: and 
the pit was empty, there was no water in it. 

And they sat down to eat bread: and they lifted up 
their eyes and looked, and, behold, a caravan of Ishmael- 
ites was coming from Gilead, with their camels bearing 
spicery and balm and myrrh, going to carry it down to 
Egypt. And Judah said unto his brethren, "What profit 
is it if we slay our brother and conceal his blood? Come, 



42 Short Story 

and let us sell him to the Ishmaelites, and let not our 
hand be upon him ; for he is our brother, our flesh." And 
his brethren hearkened unto him. And there passed by 
Midianites, merchantmen; and they drew and lifted up 
Joseph out of the pit, and sold Joseph to the Ishmaelites 
for twenty pieces of silver. And they brought Joseph 
into Egypt. 

And Reuben returned unto the pit; and, behold, 
Joseph was not in the pit ; and he rent his clothes. And 
he returned unto his brethren, and said, "The child is 
not; and I, whither shall I go?" And they took Joseph's 
coat, and killed a he-goat, and dipped the coat in the 
blood; and they sent the coat of many colors, and they 
brought it to their father, and said, 'This have we 
found: know now whether it is thy son's coat or not." 
And he knew it, and said, "It is my son's coat; an evil 
beast hath devoured him; Joseph is without doubt torn 
in pieces." And Jacob rent his garments, and put sack- 
cloth upon his loins, and mourned for his son many days. 
And all his sons and all his daughters rose up to comfort 
him; but he refused to be comforted; and he said, "For 
I will go down to Sheol to my son mourning." And his 
father wept for him. And the Midianites sold him into 
Egypt unto Potiphar, an officer of Pharaoh's, the captain 
of the guard. 

And Joseph was brought down to Egypt ; and Potiphar, 
an officer of Pharaoh's, the captain of the guard, an 
Egyptian, bought him of the hand of the Ishmaelites, 
that had brought him down thither. And Jehovah was 
with Joseph, and. he was a prosperous man; and he was 
in the house of his master the Egyptian. And his master 
saw that Jehovah was with him, and that Jehovah made 
all that he did to prosper in his hand. And Joseph found 
favor in his .sight, and he ministered unto him: and he 
made him overseer over his house, and all that he had he 
put into his hand. And it came to pass from the time 



Short Story 43 

that he made him overseer in his house, and over all that 
he had, that Jehovah blessed the Egyptian's house for 
Joseph's sake ; and the blessing of Jehovah was upon all 
that he had, in the house and in the field. And he left 
all that he had in Joseph's hand ; and he knew not aught 
that was with him, save the bread which he did eat. And 
Joseph was comely, and well-favored. 

* * * 

And Joseph's master took him, and put him into the 
prison, the place where the king's prisoners were bound: 
and he was there in the prison. But Jehovah was with 
Joseph, and showed kindness unto him, and gave him 
favor in the sight of the keeper of the prison. And the 
keeper of the prison committed to Joseph's hand all the 
prisoners that were in the prison; and whatsoever they 
did there, he was the doer of it. The keeper of the prison 
looked not to anything that was under his hand, because 
Jehovah was with him; and that which he did, Jehovah 
made it to prosper. 

And it came to pass after these things, that the butler 
of the king of Egypt and his baker offended their lord 
the king of Egypt. And Pharaoh was wroth against 
his two officers, against the chief of the butlers, and 
against the chief of the bakers. And he put them in 
ward in the house of the captain of the guard, into the 
prison, the place where Joseph was bound. And the 
captain of the guard charged Joseph with them, and he 
ministered unto them: and they continued a season in 
ward. And they dreamed a dream both of them, each 
man his dream, in one night, each man according to the 
interpretation of his dream, the butler and the baker of 
the king of Egypt, who were bound in the prison. And 
Joseph came in unto them in the morning, and saw them, 
and, behold, they were sad. And he asked Pharaoh's 
officers that were with him in ward in his master's 
house, saying, "Wherefore look ye so sad to-day?" And 



44 Short Story 

they said unto him, ''We have dreamed a dream, and 
there is none that can interpret it." And Joseph said unto 
them, "Do not interpretations belong to God? tell it me, 
I pray you." 

And the chief butler told his dream to Joseph, and said 
to him, **In my dream, behold, a vine was before me ; and 
in the vine were three branches: and it was as though 
it budded, and its blossoms shot forth; and the clusters 
thereof brought forth ripe grapes : and Pharaoh's cup was 
in my hand ; and I took the grapes, and pressed them into 
Pharaoh's cup, and I gave the cup into Pharaoh's hand." 
And Joseph said unto him, "This is the interpretation of 
it: the three branches are three days; within yet three 
days shall Pharaoh lift up thy head, and restore thee unto 
thine office: and thou shalt give Pharaoh's cup into his 
hand, after the former manner when thou wast his 
butler. But have me in thy remembrance when it shall 
be well with thee, and show kindness, I pray thee, unto 
me, and make mention of me unto Pharaoh, and bring 
me out of this house: for indeed I was stolen away out 
of the land of the Hebrews: and here also have I done 
nothing that they should put me into the dungeon." 

When the chief baker saw that the interpretation was 
good, he said unto Joseph, "I also was in my dream, and, 
behold, three baskets of white bread were on my head: 
and in the uppermost basket there was of all manner of 
baked food for Pharaoh ; and the birds did eat them out 
of the basket upon my head." And Joseph answered 
and said, "This is the interpretation thereof: the three 
baskets are three days; within yet three days shall 
Pharaoh lift up thy head from off thee, and shall hang 
thee on a tree; and the birds shall eat thy flesh from 
off thee." And it came to pass the third day, which was 
Pharaoh's birthday, that he made a feast unto all his 
servants: and he lifted up the head of the chief butler 
and the head of the chief baker anion o^ his servants. And 



SJiort Story 45 

he restored the chief butler unto his butlership again; 
and he gave the cup into Pharaoh's hand: but he hanged 
the chief baker: as Joseph had interpreted to them. Yet 
did not the chief butler remember Joseph, but forgat 
him. 

And it came to pass at the end of two full years, that 
Pharaoh dreamed: and, behold, he stood by the river. 
And, behold, there came up out of the river seven kine, 
well-favored and fat-fleshed; and they fed in the reed- 
grass. And, behold, seven other kine came up after them 
out of the river, ill-favored and lean-fleshed, and stood by 
the other kine upon the brink of the river. And the 
ill-favored and lean-fleshed kine did eat up the seven well- 
favored and fat kine. So Pharaoh awoke. And he slept 
and dreamed a second time: and, behold, seven ears of 
grain came up upon one stalk, rank and good. And, 
behold, seven ears, thin and blasted with the east wind, 
sprung up after them. And the thin ears swallowed up 
the seven rank and full ears. And Pharaoh awoke, and, 
behold, it was a dream. And it came to pass in the 
morning that his spirit was troubled; and he sent and 
called for all the magicians of Egypt, and all the wise 
men thereof: and Pharaoh told them his dream ; but there 
was none that could interpret them unto Pharaoh. 

Then spake the chief butler unto Pharaoh, saying, "I 
do remember my faults this day: Pharaoh was wroth 
with his servants, and put me in ward in the house of 
the captain of the guard, me and the chief baker: and 
we dreamed a dream in one night, I and he ; we dreamed 
each man according to the interpretation of his dream. 
And there was with us there a young man, a Hebrew, 
servant to the captain of the guard ; and we told him, and 
he interpreted to us our dreams ; to each man according 
to his dream he did interpret. And it came to pass, as 
he interpreted to us, so it was ; me he restored unto mine 
oflice, and him he hanged." 



46 Short Story 

Then Pharaoh sent and called Joseph, and they brought 
him hastily out of the dungeon: and he shaved himself, 
and changed his raiment, and came in unto Pharaoh. 
And Pharaoh said unto Joseph, '*I have dreamed a 
dream, and there is none that can interpret it: and I 
have heard say of thee, that when thou hear est a dream 
thou canst interpret it." And Joseph answered Pharaoh, 
saying, "It is not in me : God will give Pharaoh an answer 
of peace.'' And Pharaoh spake unto Joseph, 'In my 
dream, behold, I stood upon the brink of the river: and, 
behold, there came up out of the river seven kine, fat- 
fleshed and well-favored; and they fed in the reed-grass: 
and, behold, seven other kine came up after them, poor 
and very ill-favored and lean-fleshed, such as I never saw 
in all the land of Egypt for badness: and the lean and 
ill-favored kine did eat up the first seven fat kine: and 
when they had eaten them up, it could not be known 
that they had eaten them ; but they were still ill-favored, 
as at the beginning. So I awoke. And I saw in my 
dream, and, behold, seven ears came up upon one stalk, 
full and good: and, behold, seven ears, withered, thin, 
and blasted with the east wind, sprung up after them: 
and the thin ears swallowed up the seven good ears: 
and I told it unto the magicians ; but there was none that 
could declare it to me." 

And Joseph said unto Pharaoh,"The dream of Pharaoh 
is one: what God is about to do he hath declared unto 
Pharaoh. The seven good kine are seven years ; and the 
seven good ears are seven years: the dream is one. And 
the seven lean and ill-favored kine that came up after 
them are seven years, and also the seven empty ears 
blasted with the east wind; they shall be seven years of 
famine. That is the thing which I spake unto Pharaoh: 
what God is about to do he hath showed unto Pharaoh. 
Behold, there come seven years of great plenty through- 
out all the land of Egypt: and there shall arise after them 



Short Story 47 

seven years of famine; and all the plenty shall be forgot- 
ten in the land of Egypt; and the famine shall consume 
the land; and the plenty shall not be known in the land 
by reason of that famine which followeth; for it shall be 
very grievous. And for that the dream was doubled 
unto Pharaoh, it is because the thing is established by 
God, and God will shortly bring it to pass. Now there- 
fore let Pharaoh look out a man discreet and wise, and 
set him over the land of Egypt. Let Pharaoh do this, 
and let him appoint overseers over the land, and take up 
the fifth part of the land of Egypt in the seven plenteous 
years. And let them gather all the food of these good 
years that come, and lay up grain under the hand of 
Pharaoh for food in the cities, and let them keep it. And 
the food shall be for a store to the land against the seven 
years of famine, which shall be in the land of Egypt; 
that the land perish not through the famine." 

And the thing was good in the eyes of Pharaoh, and 
in the eyes of all his servants. And Pharaoh said unto 
his servants, "Can we find such a one as this, a man in 
whom the spirit of God is?" And Pharaoh said unto 
Joseph, "Forasmuch as God hath showed thee all this, 
there is none so discreet and wise as thou: thou shalt be 
over my house, and according unto thy word shall all 
my people be ruled: only in the throne will I be greater 
than thou." And Pharaoh said unto Joseph, "See, I 
have set thee over all the land of Egypt." And Pharaoh 
took off his signet ring from his hand, and put it upon 
Joseph's hand, and arrayed him in vestures of fine linen, 
and put a gold chain about his neck; and he made him 
to ride in the second chariot which he had ; and they cried 
before him, "Bow the knee:" and he set him over all the 
land of Ep-ypt. And Pharaoh said unto Joseph, "I am 
Pharaoh, and without thee shall no man lift up his hand 
or his foot in all the land of Egypt." And Pharaoh 
called Joseph's name Zaphenath-paneah ; and he give him 



48 Short Story 

to wife Asenath, the daughter of Poti-phera priest of 
On. And Joseph went out over the land of Egypt. 

And Joseph was thirty years old when he stood before 
Pharaoh king of Egypt. And Joseph went out from the 
presence of Pharaoh, and went throughout all the land 
of Egypt. And in the seven plenteous years the earth 
brought forth by handfuls. And he gathered up all the 
food of the seven years which were in the land of Egypt, 
and laid up the food in the cities: the food of the field, 
which was round about every city, laid he up in the same. 
And Joseph laid up grain as the sand of the sea, very 
much, until he left off numbering; for it was without 
number. And unto Joseph were born two sons before 
the year of famine came, whom Asenath, the daughter 
of Poti-phera priest of On, bare unto him. And Joseph 
called the name of the first-born Manasseh: "For," said 
he, "God hath made me forget all my toil, and all my 
father's house." And the name of the second called he 
Ephraim: "For God hath made me fruitful in the land 
of my affliction." And the seven years of plenty, that 
was in the land of Egypt, came to an end. And the 
seven years of famine began to come, according as Joseph 
had said: and there was famine in all lands; but in all 
the land of Egypt there was bread. And when all the 
land of Egypt was famished, the people cried to 
Pharaoh for bread: and Pharaoh said unto all the 
Egyptians, "Go unto Joseph; what he saith to you, do." 
And the famine was over all the face of the earth: and 
Joseph opened all the store-houses, and sold unto the 
Egyptians; and the famine was sore in the land of 
Egypt. And all countries came into Egypt to Joseph 
to buy grain, because the famine was sore in all the 
earth. 

Now Jacob saw that there was grain in Egypt, and 
Jacob said unto his sons, "Why do ye look one upon 
another?" And he said, "Behold, I have heard that 



Short Story 49 

there is grain in Egypt: get you down thither, and buy 
for us from thence; that we may Uve, and not die." And 
Joseph's ten brethren went down to buy grain from 
Egypt. But Benjamin, Joseph's brother, Jacob sent not 
with his brethren ; for he said, "Lest peradventure harm 
befall him." And the sons of Israel came to buy among 
those that came: for the famine was in the land of 
Canaan. And Joseph was the governor over the land; 
he it was that sold to all the people of the land. And 
Joseph's brethren came, and bowed down themselves to 
him with their faces to the earth. And Joseph saw his 
brethren, and he knew them, but made himself strange 
unto them, and spake roughly with them; and he said 
unto them, "Whence come ye?" And they said, "From 
the land of Canaan to buy food." And Joseph knew his 
brethren, but they knew not him. And Joseph remem- 
bered the dreams which he dreamed of them, and said 
unto them, "Ye are spies; to see the nakedness of the 
land ye are come." And they said unto him, "Nay, my 
lord, but to buy food are thy servants come. We are 
all one man's sons ; we are true men, thy servants are no 
spies." And he said unto them, "Nay, but to see the 
nakedness of the land ye are come." And they said, 
"We thy servants are twelve brethren, the sons of one 
man in the land of Canaan ; and, behold, the youngest is 
this day with our father, and one is not." And Joseph 
said unto them, "That is it that I spake unto you, saying, 
'Ye are spies:' hereby ye shall be proved: by the life of 
Pharaoh ye shall not go forth hence, except your 
youngest brother come hither. Send one of you, and 
let him fetch your brother, and ye shall be bound, that 
your words may be proved, whether there be truth in 
you: or else by the life of Pharaoh surely ye are spies." 
And he put them all together into ward three days. 

And Joseph said unto them the third day, "This do, 
and live; for I fear God: if ye be true men, let one of 



50 Short Story 

your brethren be bound in your prison-house ; but go ye, 
carry grain for the famine of your houses: and bring 
your youngest brother unto me; so shall your words be 
verified, and ye shall not die." And they did so. And they 
said one to another, **We are verily guilty concerning 
our brother, in that we saw the distress of his soul, when 
he besought us, and we would not hear ; therefore is this 
distress come upon us." And Reuben answered them, 
saying, ''Spake I not unto you, saying, 'Do not sin against 
the child ;" and ye would not hear ? therefore also, behold, 
his blood is required." And they knew not that Joseph 
understood them; for there was an interpreter between 
them. And he turned himself about from them, and 
wept; and he returned to them, and spake to them, and 
took Simeon from among them, and bound him before 
their eyes. Then Joseph commanded to fill their vessels 
with grain, and to restore every man's money into his 
sack, and to give them provision for the way: and thus 
was it done unto them. 

And they laded their asses with their grain, and 
departed thence. And as one of them opened his sack 
to give his ass provender in the lodging-place, he espied 
his money; and, behold, it was in the mouth of his sack. 
And he said unto his brethren, "My money is restored; 
and, lo, it is even in my sack:" and their heart failed 
them, and they turned trembling one to another, saying, 
"What is this that God hath done unto us?" And they 
came unto Jacob their father unto the land of Canaan, 
and told him all that had befallen them, saying, "The 
man, the lord of the land, spake roughly with us, and 
took us for spies of the country. And we said unto him, 
'We are true men; we are no spies: we are twelve 
brethren, sons of our father ; one is not, and the youngest 
is this day with our father in the land of Canaan.' And 
the man, the lord of the land, said unto us, 'Hereby shall 
I know that ye are true men: leave one of your brethren 



Short Story 51 

with me, and take grain for the famine of your houses, 
and go your way ; and bring your youngest brother unto 
me : then shall I know that ye are no spies, but that ye are 
true men : so will I deliver you your brother, and ye shall 
traffic in the land/ '' 

And it came to pass as they emptied their sacks, that, 
behold, every man's bundle of money was in his sack: 
and when they and their father saw their bundles of 
money, they were afraid. And Jacob their father said 
unto them, "Me have ye bereaved of my children: Joseph 
is not, and Simeon is not, and ye will take Benjamin 
away: all these things are against me/' And Reuben 
spake unto his father, saying, "Slay my two sons, if I 
bring him not to thee: deliver him into my hand, and I 
will bring him to thee again/' And he said, "My son 
shall not go down with you ; for his brother is dead, and 
he only is left: if harm befall him by the way in which 
ye go, then will ye bring down my gray hairs with sorrow 
to SheoL" 

And the famine was sore in the land. And it came to 
pass, when they had eaten up the grain which they had 
brought out of Egypt, their father said unto them, "Go 
again, buy us a little food." And Judah spake unto 
him, saying, "The man did solemnly protest unto us, say- 
ing, 'Ye shall not see my face, except your brother be 
with you.* If thou wilt send our brother with us, we 
will go down and buy thee food: but if thou wilt not send 
him, we will not go down; for the man said unto us, 
*Ye shall not see my face, except your brother be with 
you.' " And Israel said, "Wherefore dealt ye so ill with 
me, as to tell the man whether ye had yet a brother?" 
And they said, "The man asked straitly concerning our- 
selves, and concerning our kindred, saying, Ts your 
father yet alive? have ye another brother?' and we told 
him according to the tenor of these words: could we in 
any wise know that he would say, 'Bring your brother 



52 Short Story 

down?' '* And Judah said unto Israel his father, "Send 
the lad with me, and we will arise and go ; that we may 
live, and not die, both we, and thou, and also our little 
ones. I will be surety for him; of my hand shalt thou 
require him: if I bring him not unto thee, and set him 
before thee, then let me bear the blame for ever: for 
except we had lingered, surely we had now returned a 
second time." And their father Israel said unto them, 
"If it be so now, do this: take of the choice fruits of the 
land in your vessels, and carry down the man a present, 
a Httle balm, and a little honey, spicery and myrrh, nuts, 
and almonds ; and take double money in your hand ; and 
the money that was returned in the mouth of your sacks 
carry again in your hand ; peradventure it was an over- 
sight: take also your brother, and arise, go again unto 
the man: and God Almighty give you mercy before the 
man, that he may release unto you your other brother 
and Benjamin. And if I be bereaved of my children, I 
am bereaved." And the men took that present, and they 
took double money in their hand, and Benjamin; and 
rose up, and went down to Egypt, and stood before 
Joseph. 

And when Joseph saw Benjamin with them, he said 
to the steward of his house, *'Bring the men into the 
house, and slay, and make ready ; for the men shall dine 
with me at noon." And the man did as Joseph bade ; and 
the man brought the men to Joseph's house. And the 
men were afraid, because they were brought to Joseph's 
house; and they said, "Because of the money that was 
returned in our sacks at the first time are we brought 
in; that he may seek occasion against us, and fall upon 
us, and take us for bondmen, and our asses." And they 
came near to the steward of Joseph's house, and they 
spake unto him at the door of the house, and said, "Oh, 
my lord, we came indeed down at the first time to buy 
food: and it came to pass, when we came to the lodging- 



Short Story 53 

place, that we opened our sacks, and, behold, every man's 
money was in the mouth of his sack, our money in full 
weight : and we have brought it again in our hand. And 
other money have we brought down in our hand to buy 
food: we know not who put our money in our sacks." 
And he said, 'Teace be to you, fear not: your God, and 
the God of your father, hath given you treasure in your 
sacks: I had your money." And he brought Simeon out 
unto them. And the man brought the men into Joseph's 
house, and gave them water, and they washed their feet ; 
and he gave their asses provender. And they made ready 
the present against Joseph's coming at noon: for they 
heard that they should eat bread there. 

And when Joseph came home, they brought him the 
present which was in their hand into the house, and 
bowed down themselves to him to the earth. And he 
asked them of their welfare, and said, 'Is your father 
well, the old man of whom ye spake? Is he yet alive?" 
And they said, "Thy servant our father is well, he is yet 
alive." And they bowed the head, and made obeisance. 
And he lifted up his eyes, and saw Benjamin his brother, 
his mother's son, and said, "Is this your youngest brother, 
of whom ye spake unto me?" And he said, "God be 
gracious unto thee, my son." And Joseph made haste; 
for his heart yearned over his brother: and he sought 
where to weep; and he entered into his chamber, and 
wept there. And he washed his face, and came out ; and 
he refrained himself, and said, "Set on bread." And 
they set on for him by himself, and for them by them- 
selves, and for the Egyptians, that did eat with him, by 
themselves: because the Egyptians might not eat bread 
with the Hebrews ; for that is an abomination unto the 
Egyptians. And they sat before him, the first-born 
according to his birthright, and the youngest according 
to his youth: and the men marvelled one with another. 
And he took and sent messes unto them from before him: 



54 Short Story 

but Benjamin's mess was five times so much as any of 
theirs. And they drank, and were merry with him. 

And he commanded the steward of his house, saying, 
"Fill the men's sacks with food, as much as they can 
carry, and put every man's money in his sack's mouth. 
And put my cup, the silver cup, in the sack's mouth of 
the youngest, and his grain money." And he did 
according to the word that Joseph had spoken. As soon 
as the morning was light, the men were sent away, they 
and their asses. And when they were gone out of the 
city, and were not yet far off, Joesph said unto his 
steward, "Up, follow after the men ; and when thou dost 
overtake them, say unto them. Wherefore have ye 
rewarded evil for good? Is not this that in which my 
lord drinketh, and whereby he indeed divineth? ye have 
done evil in so doing.' " And he overtook them, and he 
spake unto them these words. And they said unto him, 
"Wherefore speaketh my lord such words as these? Far 
be it from thy servants that they should do such a thing. 
Behold, the money, which we found in our sacks' mouths, 
we brought again unto thee out of the land of Canaan: 
how then should we steal out of thy lord's house silver or 
gold? With whomsoever of thy servants it be found, 
let him die, and we also will be my lord's bondmen." And 
he said, "Now also let it be according unto your words: 
he with whom it is found shall be my bondman ; and ye 
shall be blameless." Then they hasted, and took down 
every man his sack to the ground, and opened every man 
his sack. And he searched, and began at the eldest, and 
left off at the youngest: and the cup was found in Ben- 
jamin's sack. Then they rent their clothes, and laded 
every man his ass, and returned to the city. 

And Judah and his brethren came to Joseph's house ; 
and he was yet there: and they fell before him on the 
ground. And Joseph said unto them, "What deed is this 
that ye have done ? know ye not that such a man as I can 



Short Story 55 

indeed divine?" And Judah said, "What shall we say 
unto my lord ? what shall we speak ? or how shall we clear 
ourselves? God hath found out the iniquity of thy 
servants: behold, we are my lord's bondmen, both we, 
and he also in whose hand the cup is found." And he 
said, "Far be it from me that I should do so: the man 
in whose hand the cup is found, he shall be my bond- 
man; but as for you, get you up in peace unto your 
father." 

Then Judah came near unto him, and said, "Oh, my 
lord, let thy servant, I pray thee, speak a word in my 
lord's ears, and let not thine anger burn against thy ser- 
vant; for thou art even as Pharaoh. My lord asked his 
servants, saying, *Have ye a father, or a brother?' And 
we said unto my lord, 'We have a father, an old man, 
and a child of his old age, a little one ; and his brother is 
dead, and he alone is left of his mother; and his father 
loveth him/ And thou saidst unto thy servants, 'Bring 
him down unto me, that I may set mine eyes upon him.' 
And we said unto my lord, 'The lad cannot leave his 
father: for if he should leave his father, his father would 
die.' And thou saidst unto thy servants, 'Except your 
youngest brother come down with you, ye shall see my 
face no more.' And it came to pass when we came up 
unto thy servant my father, we told him the words of 
my lord. And our father said, 'Go again, buy us a lit- 
tle food.' And we said, 'We cannot go down: if our 
youngest brother be with us, then will we go down ; for 
we may not see the man's face, except our youngest 
brother be with us.' And thy servant my father said 
unto us, *Ye know that my wife bare me two sons: and 
the one went out from me, and I said, "Surely he is 
torn in pieces;' and I have not seen him since: and if 
ye take this one also from me, and harm befall him, ye 
will bring down my gray hairs with sorrow to Sheol.' 
Now therefore when I come to thy servant my father, 



56 Short Story 

and the lad is not with us; seeing that his life is bound 
up in the lad's life ; it will come to pass, when he seeth 
that the lad is not with us, that he will die: and thy ser- 
vants will bring down the gray hairs of thy servant our 
father with sorrow to Sheol. For thy servant became 
surety for the lad unto my father, saying, *If I bring 
him not unto thee, then shall I bear the blame to my 
father for ever.' Now therefore, let thy servant, I pray 
thee, abide instead of the lad a bondman to my lord; and 
let the lad go up with his brethren. For how shall I go 
up to my father, if the lad be not with me? lest I see the 
evil that shall come on my father." 

Then Joseph could not refrain himself before all them 
that stood by him ; and he cried, "Cause every man to go 
out from me.*' And there stood no man with him, while 
Joseph made himself known unto his brethren. And he 
wept aloud: and the Egyptians heard, and the house of 
Pharaoh heard. And Joseph said unto his brethren, "I 
am Joseph; doth my father yet live?" And his brethren 
could not answer him; for they were troubled at his 
presence. And Joseph said unto his brethren, "Come 
near to me, I pray you." And they came near. And he 
said, "I am Joseph your brother, whom ye sold into 
Egypt. And now be not grieved, nor angry w^ith your- 
selves, that ye sold me hither: for God did send me 
before you to preserve life. For these two years hath 
the famine been in the land : and there are yet five years, 
in which there shall be neither plowing nor harvest. And 
God sent me before you to preserve you a remnant in 
the earth, and to save you alive by a great deliverance. 
So now it was not you that sent me hither, but God: 
and he hath made me a father to Pharaoh, and lord of 
all his house, and ruler over all the land of Egypt. Haste 
ye, and go up to my father, and say unto him, 'Thus saith 
thy son Joseph, "God hath made me lord of all Egypt: 
come down unto me, tarry not; and thou shalt dwell in 



Short Story 57 

the land of Goshen, and thou shalt be near unto me, thou, 
and thy children, and thy children's children, and thy 
flocks, and thy herds, and all that thou hast: and there 
will I nourish thee; for there are yet five years of famine; 
lest thou come to poverty, thou, and thy household, and 
all that thou hast." ' And, behold, your eyes see, and the 
eyes of my brother Benjamin, that it is my mouth that 
speaketh unto you. And ye shall tell my father of all 
my glory in Egypt, and of all that ye have seen: and 
ye shall haste and bring down my father hither." And 
he fell upon his brother Benjamin's neck, and wept; 
and Benjamin wept upon his neck. And he kissed all 
his brethren, and wept upon them: and after that his 
brethren talked with him. 

And the report thereof was heard in Pharaoh's house, 
saying, "Joseph's brethren are come": and it pleased 
Pharaoh well, and his servants. And Pharaoh said unto 
Joseph, ''Say unto thy brethren, 'This do ye: lade your 
beasts, and go, get you unto the land of Canaan ; and take 
your father and your households, and come unto me: and 
I will give you the good of the land of Egypt, and ye 
shall eat the fat of the land. Now thou art commanded, 
this do ye: take you wagons out of the land of Egypt 
for your little ones, and for your wives, and bring your 
father, and come. Also regard not your stuff; for the 
good of all the land of Egypt is yours.' " 

And the sons of Israel did so: and Joseph gave them 
wagons, according to the commandment of Pharaoh, and 
gave them provision for the way. To all of them he 
gave each man changes of raiment ; but to Benjamin he 
gave three hundred pieces of silver, and five changes of 
raiment. And to his father he sent after this manner: 
ten asses laden with the good things of Egypt, and ten 
she-asses laden with grain and bread and provision for 
his father by the way. So he sent his brethren away, 
and they departed: and he said unto them, "See that ye 



58 Short Story 

fall not out by the way." And they went up out of 
Egypt, and came into the land of Canaan unto Jacob their 
father. And they told him, saying, ^'Joseph is yet alive, 
and he is ruler over all the land of Egypt." And his 
heart fainted, for he believed them not. And they told 
him all the words of Joseph, which he had said unto 
them: and when he saw the wagons which Joseph had 
sent to carry him, the spirit of Jacob their father revived: 
and Israel said, 'It is enough; Joseph my son is yet 
alive: I will go and see him before I die." 

And Israel took his journey with all that he had, and 
came to Beer-sheba, and offered sacrifices unto the God 
of his father Isaac. And God spake unto Israel in the 
visions of the night, and said, '7^cot>, Jacob." And he 
said, "Here am I." And he said, "I am God, the God 
of thy father: fear not to go down into Egypt; for I 
will there make of thee a great nation: I will go down 
with thee into Egypt; and I will also surely bring thee 
up again; and Joseph shall put his hand upon thine 
eyes." And Jacob rose up from Beer-sheba: and the 
sons of Israel carried Jacob their father, and their little 
ones, and their wives, in the wagons which Pharaoh had 
sent to carry him. And they took their cattle, and their 
goods, which they had gotten in the land of Canaan, and 
came into Egypt, Jacob, and all his seed with him: his 
sons, and his sons' sons with him, his daughters, and his 
sons' daughters, and all his seed brought he with him into 
Egypt. 

•p H* "P 



And he sent Judah before him unto Joseph, to show 
the way before him unto Goshen; and they came into 
the land of Goshen. And Joseph made ready his 
chariot, and went up to meet Israel his father, to Goshen ; 
and he presented himself unto him, and fell on his neck, 
and wept on his neck a good while. And Israel said 



Short Story 59 

unto Joseph, "Now let me die, since I have seen thy 
face, that thou art yet alive." 



Then Joseph went in and told Pharaoh, and said, "My 
father and my brethren, and their flocks, and their herds, 
and all that they have, are come out of the land of 
Canaan; and, behold, they are in the land of Goshen/' 
And from among his brethren he took five men, and 
presented them unto Pharaoh. And Pharaoh said unto 
his brethren, "What is your occupation?" And they 
said unto Pharaoh, "Thy servants are shepherds, both 
we, and our fathers." And they said unto Pharaoh, "To 
sojourn in the land are we come ; for there is no pasture 
for thy servants' flocks ; for the famine is sore in the land 
of Canaan: now therefore, we pray thee, let thy servants 
dwell in the land of Goshen." And Pharaoh spake unto 
Joseph, saying, "Thy father and thy brethren are come 
unto thee: the land of Egypt is before thee; in the best 
of the land make thy father and thy brethren to dwell; 
in the land of Goshen let them dwell: and if thou 
knowest any able men among them, then make them 
rulers over my cattle." And Joseph brought in Jacob 
his father, and set him before Pharaoh: and Jacob blessed 
Pharaoh. And Pharaoh said unto Jacob, "How many 
are the days of the years of thy life?" And Jacob said 
unto Pharaoh, "The days of the years of my pilgrimage 
are a hundred and thirty years: few and evil have been 
the days of the years of my life,^and they have not at- 
tained unto the days of the years of the life of my fathers 
in the days of their pilgrimage." And Jacob blessed 
Pharaoh, and went out from the presence of Pharaoh. 
And Joseph placed his father and his brethren, and gave 
them a possession in the land of Egypt, in the best of 
the land, in the land of Rameses, as Pharaoh had com- 
manded. And Joseph nourished his father, and his 



60 Short Story 

brethren, and all his father's household, with bread, 
according to their families. 

And there was no bread in all the land ; for the famine 
was very sore, so that the land of Egypt and the land of 
Canaan fainted by reason of the famine. And Joseph 
gathered up all the money that was found in the land 
of Egypt, and in the land of Canaan, for the grain which 
they bought: and Joseph brought the money into 
Pharaoh's house. And when the money was all spent in 
the land of Egypt, and in the land of Canaan, all the 
Egyptians came unto Joseph, and said, "Give us bread: 
for why should we die in thy presence? for our money 
faileth." And Joseph said, "Give your cattle; and I will 
give you for your cattle, if money fail.'* And they 
brought their cattle unto Joseph; and Joseph gave them 
bread in exchange for the horses, and for the flocks, 
and for the herds, and for the asses: and he fed them 
with bread in exchange for all their cattle for that year. 
And when that year was ended, they came unto him the 
second year, and said unto him, "We will not hide from 
my lord, how that our money is all spent ; and the herds 
of cattle are my lord's; there is nought left in the sight 
of my lord, but our bodies, and our lands: wherefore 
should we die before thine eyes, both we and our 
land? Buy us and our land for bread, and we and our 
land will be servants unto Pharaoh: and give us seed, 
that we may live, and not die, and that the land be not 
desolate." 

So Joseph bought all the land of Egypt for Pharaoh; 
for the Egyptians sold every man his field, because the 
famine was sore upon them: and the land became 
Pharaoh's. And as for the people, he removed them to 
the cities from one end of the border of Egypt even to 
the other end thereof. Only the land of the priests 
bought he not: for the priests had a portion from 
Pharaoh, and did eat their portion which Pharaoh gave 



Short Story 61 

them; wherefore they sold not their land. Then Joseph 
said unto the people, ''Behold, I have bought you this 
day and your land for Pharaoh: lo, here is seed for you, 
and ye shall sow the land. And it shall come to pass at 
the ingatherings, that ye shall give a fifth unto Pharaoh, 
and four parts shall be your own, for seed of the field, 
and for your food, and for them of your households, 
and for food for your little ones." And they said, 
"Thou hast saved our lives : let us find favor in the sight 
of my lord, and we will be Pharaoh's servants." And 
Joseph made it a statute concerning the land of Egypt 
unto this day, that Pharaoh should have the fifth; only 
the land of the priests alone became not Pharaoh's. 

And Israel dwelt in the land of Egypt, in the land of 
Goshen ; and they gat them possessions therein, and were 
fruitful, and multiplied exceedingly. And Jacob lived 
in the land of Egypt seventeen years: so the days of 
Jacob, the years of his life, were a hundred forty and 
seven years. And the time drew near that Israel must 
die: and he called his son Joseph, and said unto him, 
"If now I have found favor in thy sight, put, I pray 
thee, thy hand under my thigh, and deal kindly and 
truly with me: bury me not, I pray thee, in Egypt; but 
when I sleep with my fathers, thou shalt carry me out of 
Egypt, and bury me in their burying-place." And he 
said, "I will do as thou hast said." And he said, "Swear 
unto me:" and he sware unto him. And Israel bowed 
himself upon the bed's head. 

17. Jephthah's Daughter 

Then the Spirit of Jehovah came upon Jephthah, and 
he passed over Gilead and Manasseh, and passed over 
Mizpeh of Gilead, and from Mizpeh of Gilead he passed 
over unto the children of Ammon. And Jephthah vowed 
a vow unto Jehovah, and said, "If thou wilt indeed de- 
liver the children of Ammon into my hand, then it sh^U 



62 Short Story 

be, that whatsoever cometh forth from the doors of my 
house to meet me, when I return in peace from the 
children of Ammon, it shall be Jehovah's, and I will 
offer it up for a burnt-offering/' So Jephthah passed 
over unto the children of Ammon to fight against them; 
and Jehovah delivered them into his hand. And he 
smote them from Aroer until thou come to Minnith, even 
twenty cities, and unto Abel-cheramim, with a very great 
slaughter. So the children of Ammon were subdued be- 
fore the children of Israel. 

And Jephthah came to Mizpah unto his house; and, 
behold, his daughter came out to meet him with timbrels 
and with dances: and she was his only child; besides her 
he had neither son nor daughter. And it came to pass, 
when he saw her, that he rent his clothes, and said, 
"Alas, my daughter! thou hast brought me very low, and 
thou art one of them that trouble me ; for I have opened 
my mouth unto Jehovah, and I cannot go back." And 
she said unto him, "My father, thou hast opened thy 
mouth unto Jehovah; do unto me according to that 
which hath proceeded out of thy mouth, forasmuch as 
Jehovah hath taken vengeance for thee on thine enemies, 
even on the children of Ammon." And she said unto 
her father, "Let this thing be done for me: let me alone 
two months, that I may depart and go down upon the 
mountains, and bewail my virginity, I and my com- 
panions." And he said, "Go." And he sent her away 
for two months: and she departed, she and her com- 
panions, and bewailed her virginity upon the mountains. 
And it came to pass at the end of two months, that she 
returned unto her father, who did with her according 
to his vow which he had vowed. And it was a custom 
in Israel, that the daughters of Israel went yearly to cele- 
brate the daughter of Jephthah the Gileadite four days 
in a year. 



ShoH Story 63 

18. The Adventures of Samson 

And the woman bare a son, and called his name Sam- 
son: and the child grew, and Jehovah blessed him. And 
the Spirit of Jehovah began to move him in Mahaneh- 
dan, between Zorah and Eshtaol. 

And Samson went down to Timnah, and saw a woman 
in Timnah of the daughters of the Philistines. And he 
came up, and told his father and his mother, and said, 
"I have seen a woman in Timnah of the daughters of 
the Philistines: now therefore get her for me to wife." 
Then his father and his mother said unto him, "Is there 
never a woman among the daughters of thy brethren, or 
among all my people, that thou goest to take a wife of 
the uncircumcised Philistines?" And Samson said unto 
his father, "Get her for me; for she pleaseth me well." 
But his father and his mother knew not that it was of 
Jehovah; for he sought an occasion against the Philis- 
tines. Now at that time the Philistines had rule over 
Israel. 

Then went Samson down, and his father and his 
mother, to Timnah, and came to the vineyards of Tim- 
nah: and, behold, a young lion roared against him. And 
the Spirit of Jehovah came mightily upon him, and he 
rent him as he would have rent a kid ; and he had nothing 
in his hand: but he told not his father or his mother what 
he had done. And he went down, and talked with the 
woman; and she pleased Samson well. And after a 
while he returned to take her ; and he turned aside to see 
the carcass of the lion: and, behold, there was a swarm 
of bees in the body of the lion, and honey. And he took 
it into his hands, and went on, eating as he went ; and he 
came to his father and mother, and gave unto them, and 
they did eat: but he told them not that he had taken the 
honey out of the body of the lion. 

And his father went down unto the woman: and Sam- 



64 Short Story 

son made tkere a feast ; for so used the young men to do. 
And it came to pass, when they saw him, that they 
brought thirty companions to be with him. And Samson 
said unto them, **Let me now put forth a riddle unto 
you: if ye can declare it unto me within the seven days 
of the feast, and find it out, then I will give you thirty 
linen garments and thirty changes of raiment; but if ye 
cannot declare it unto me, then shall ye give me thirty 
linen garments and thirty changes of raiment." And 
they said unto him, 'Tut forth thy riddle, that we may 
hear it." And he said unto them. 

Out of the eater came forth food, 

And out of the strong came forth sweetness. 

And they could not in three days declare the riddle. 

And it came to pass on the seventh day, that they said 
unto Samson's wife, "Entice thy husband, that he may 
declare unto us the riddle, lest we burn thee and thy 
father's house with fire: have ye called us to impoverish 
us? is it not so?" And Samson's wife wept before 
him, and said, 'Thou dost but hate me, and lovest me 
not: thou hast put forth a riddle unto the children of my 
people, and hast not told it me." And he said unto her, 
''Behold, I have not told it my father nor my mother, 
and shall I tell thee?" And she wept before him the 
seven days, while their feast lasted: and it came to pass 
on the seventh day, that he told her, because she pressed 
him sore; and she told the riddle to the children of her 
people. And the men of the city said unto him on the 
seventh day before the sun went down, "What is sweeter 
than honey? and what is stronger than a lion?" And he 
said unto them, 

If ye had not plowed with my heifer. 
Ye had not found out my riddle. 

And the Spirit of Jehovah came mightily upon him, 
and he went down to Ashkelon, and smote thirty men of 



Short Story 65 

them, and took their spoil, and gave the changes of rai- 
ment unto them that declared the riddle. And his anger 
was kindled, and he went up to his father's house. But 
Samson's wife was given to his companion, whom he 
had used as his friend. 

But it came to pass after a while, in the time of wheat 
harvest, that Samson visited his wife with a kid ; and he 
said, "I will go in to my wife into the chamber." But 
her father would not suffer him to go in. And her 
father said, '1 verily thought that thou hadst utterly 
hated her; therefore I gave her to thy companion: is not 
her younger sister fairer than she? take her, I pray 
thee, instead of her." And Samson said unto them, 
'This time shall I be blameless in regard of the Philis- 
tines, when I do them a mischief." And Samson went 
and caught three hundred foxes, and took firebrands, 
and turned tail to tail, and put a firebrand in the midst 
between every two tails. And when he had set the brands 
on fire, he let them go into the standing grain of the 
Philistines, and burnt up both the shocks and the stand- 
ing grain, and also the oliveyards. Then the Philistines 
said, "Who hath done this?" And they said, "Samson, 
the son-in-law of the Timnite, because he hath taken his 
wife, and given her to his companion." And the Philis- 
tines came up, and burnt her and her father with fire. 
And Samson said unto them, "If ye do after this man- 
ner, surely I will be avenged of you, and after that I 
will cease." And he smote them hip and thigh with a 
great slaughter: and he went down and dwelt in the cleft 
of the rock of Etam. 

Then the Philistines went up, and encamped in Judah, 
and spread themselves in Lehi. And the men of Judah 
said, "Why are ye come up against us?" And they said, 
"To bind Samson are we come up, to do to him as he 
hath done to us." Then three thousand men of Judah 
went down to the cleft of the rock of Etam, and said 



66 Short Story 

to Samson, "Knowest thou not that the PhiHstines are 
rulers over i5s? what then is this that thou hast done unto 
us?'' And he said unto them, "As they did unto me, 
so have I done unto them." And they said unto him, 
"We are come down to bind thee, that we may deHver 
thee into the hand of the Philistines." And Samson 
said unto them, "Swear unto me, that ye will not fall 
upon me yourselves." And they spake unto him, saying, 
"No; but we will bind thee fast, and deliver thee into 
their hand: but surely we will not kill thee." And they 
bound him with two new ropes, and brought him up 
from the rock. 

When he came unto Lehi, the Philistines shouted as 
they met him: and the Spirit of Jehovah came mightily 
upon him, and the ropes that were upon his arms became 
as flax that was burnt with fire, and his bands dropped 
from off his hands. And he found a fresh jawbone of 
an ass, and put forth his hand, and took it, and smote a 
thousand men therewith. And Samson said. 

With the jawbone of an ass, heaps upon heaps, 

With the jawbone of an ass have I smitten a thousand men. 

And it came to pass, when he had made an end of 
speaking, that he cast away the jawbone out of his hand ; 
and that place was called Ramath-lehi. And he was sore 
athirst, and called on Jehovah, and said, "Thou hast 
given this great deliverance by the hand of thy servant; 
and now shall I die for thirst, and fall into the hand of 
the uncircumcised." But God clave the hollow place 
that is in Lehi, and there came water thereout; and 
when he had drunk, his spirit came again, and he re- 
vived: wherefore the name thereof was called En-hak- 
kore, which is in Lehi, unto this day. And he judged 
Israel in the days of the Philistines twenty years. 

And Samson went to Gaza, and saw there a harlot, 
and went in unto her. And it was told the Gazites, say- 



Short Story 67 

ing, "Samson is come hither." And they compassed him 
in, and laid wait for him all night in the gate of the city, 
and were quiet all the night, saying; ''Let be till morning 
light, then we will kill him." And Samson lay till mid- 
night, and arose at midnight, and laid hold of the doors 
of the gate of the city, and the two posts, and plucked 
them up, bar and all, and put them upon his shoulders, 
and carried them up to the top of the mountain that is 
before Hebron. 

And it came to pass afterward, that he loved a woman 
in the valley of Sorek, whose name was Delilah. And 
the lords of the Philistines came up unto her, and said 
unto her, "Entice him, and see wherein his great strength 
lieth, and by what means we may prevail against him, 
that we may bind him to afflict him: and we will 
give thee every one of us eleven hundred pieces of 
silver." And Delilah said to Samson, "Tell me, I pray 
thee, wherein thy great strength lieth, and wherewith 
thou mightest be bound to afflict thee." And Samson 
said unto her, "If they bind me with seven green wathes 
that were never dried, then shall I become weak, and be 
as another man." Then the lords of the Philistines 
brought up to her seven green withes which had not been 
dried, and she bound him with them. Now she had 
liers-in-wait abiding in the inner chamber. And she 
said unto him, "The Philistines are upon thee, Samson." 
And he brake the withes, as a string of tow is broken 
when it toucheth the fire. So his strength was not known. 

And Delilah said unto Samson, "Behold, thou hast 
mocked me, and told me lies: now tell me, I pray thee, 
wherewith thou mightest be bound." And he said unto 
her, "If they only bind me with new ropes wherewith no 
"work hath been done, then shall I become weak, and be as 
another man." So Delilah took new ropes, and bound 
him therewith, and said unto him, "The Philistines are 
upon thee, Samson." And the liers-in-wait were abiding 



68 Short Story 

in the inner chamber. And he brake them from off his 
arms like a thread. 

And Delilah said unto Samson, "Hitherto thou hast 
mocked me, and told me lies: tell me wherewith thou 
mightest be bound." And he said unto her, "If thou 
weavest the seven locks of my head with the web." And 
she fastened it with the pin, and said unto him, "The 
Philistines are upon thee, Samson." And he awaked out 
of his sleep, and plucked away the pin of the beam, and 
the web. 

And she said unto him, "How canst thou say, *I love 
thee,' when thy heart is not with me? thou hast mocked 
me these three times, and hast not told me wherein thy 
great strength lieth." And it came to pass, when she 
pressed him daily with her words, and urged him, that 
his soul was vexed unto death. And he told her all his 
heart, and said unto her, "There hath not come a razor 
upon my head ; for I have been a Nazirite unto God from 
my mother's womb: if I be shaven, then my strength will 
go from me, and I shall become weak, and be like any 
other man." 

And when Delilah saw that he had told her all his 
heart, she sent and called for the lords of the Philistines, 
saying, "Come up this once, for he hath told me all his 
heart." Then the lords of the Philistines came up unto 
her, and brought the money in their hand. And she 
made him sleep upon her knees ; and she called for a man, 
and shaved off the seven locks of his head ; and she began 
to afflict him, and his strength went from him. And 
she said, "The PhiHstines are upon thee, Samson." And 
he awoke out of his sleep, and said, "I will go out as at 
other times, and shake myself free." But he knew not 
that Jehovah was departed from him. And the Philis- 
tines laid hold on him, and put out his eyes; and they 
brought him down to Gaza, and bound him with fetters 
of brass ; and he did grind in the prison-house, Howbeit 



Short Story 69 

the hair of his head began to grow again after he was 
shaven. 

And the lords of the PhiHstines gathered them to- 
gether to offer a great sacrifice unto Dagon their god, 
and to rejoice; for they said, "Our god hath delivered 
Samson our enemy into our hand.*' And when the people 
saw him, they praised their god ; for they said, "Our god 
hath delivered into our hand our enemy, and the de- 
stroyer of our country, who hath slain many of us.'' And 
it came to pass, when their hearts were merry, that they 
said, "Call for Samson, that he may make us sport." 
And they called for Samson out of the prison-house ; and 
he made sport before them. And they set him between 
the pillars: and Samson said unto the lad that held him 
by the hand, "Suffer me that I may feel the pillars 
whereupon the house resteth, that I may lean upon 
them." Now the house was full of men and women; 
and all the lords of the Philistines were there; and there 
were upon the roof about three thousand men and 
women, that beheld while Samson made sport. 

And Samson called unto Jehovah, and said, "O Lord 
Jehovah, remember me, I pray thee, and strengthen me, 
I pray thee, only this once, O God, that I may be at once 
avenged of the Philistines for my two eyes." And Sam- 
son took hold of the two middle pillars upon which the 
house rested, and leaned upon them, the one with his 
right hand, and the other with his left. And Samson 
said, "Let me die with the Philistines." And he bowed 
himself with all his might; and the house fell upon the 
lords, and upon all the people that were therein. So the 
dead that he slew at his death were more than they that 
he slew in his life. Then his brethren and all the house 
of his father came down, and took him, and brought him 
up, and buried him between Zorah and Eshtaol in the 
burying-place of Manoah his father. And he judged 
Israel twenty years. 



70 Short Story 

19. The Story of Ruth 

And it came to pass in the days when the judges 
judged, that there was a famine in the land. And a 
certain man of Beth-lehem-judah went to sojourn in the 
country of Moab, he, and his wife, and his two sons. 
And the name of the man was Elimelech, and the name 
of his wife Naomi, and the name of his two sons Mahlon 
and ChiHon, Ephrathites of Beth-lehem-judah. And 
they came into the country of Moab, and continued there. 
And Elimelech, Naomi's husband, died ; and she was left, 
and her two sons. And they took them wives of the 
women of Moab; the name of the one was Orpah, and 
the name of the other Ruth: and they dwelt there about 
ten years. And Mahlon and Chilion died both of them ; 
and the woman was left of her two children and of her 
husband. 

Then she arose with her daughters-in-law, that she 
might return from the country of Moab: for she had 
heard in the country of Moab how that Jehovah had 
visited his people in giving them bread. And she went 
forth out of the place where she was, and her two 
daughters-in-law with her ; and they went on the way to 
return unto the land of Judah. And Noami said unto 
her two daughters-in-law, **Go, return each of you to her 
mother's house: Jehovah deal kindly with you, as ye 
have dealt with the dead, and with me. Jehovah grant 
you that ye may find rest, each of you in the house of her 
husband." Then she kissed them, and they lifted up their 
voice, and wept. And they said unto her, "Nay, but we 
will return with thee unto thy people." And Naomi said, 
"Turn again, my daughters: why will ye go with me? 
have I yet sons in my womb, that they may be your 
husbands ? Turn again, my daughters, go your way ; for 
I am too old to have a husband. If I should say, T have 
hope,' if I should even have a husband to-night, and 



Short Story 71 

should also bear sons; would ye therefore tarry till they 
were grown? would ye therefore stay from having 
husbands? nay, my daughters; for it grieveth me much 
for your sakes, for the hand of Jehovah is gone forth 
against me." And they lifted up their voice, and wept 
again: and Orpah kissed her mother-in-law; but Ruth 
clave unto her. 

And she said, ''Behold, thy sister-in-law is gone back 
unto her people, and unto her god: return thou after thy 
sister-in-law." And Ruth said, "Entreat me not to leave 
thee, and to return from following after thee; for 
whither thou goest, I will go ; and where thou lodgest, I 
will lodge; thy people shall be my people, and thy God 
my God ; where thou diest, will I die, and there will I be 
buried: Jehovah do so to me, and more also, if aught 
but death part thee and me." And when she saw that she 
was stedfastly minded to go with her, she left off speak- 
ing unto her. 

So they two went until they came to Beth-lehem. And 
it came to pass, when they were come to Beth-lehem, that 
all the city was moved about them, and the women said, 
''Is this Naomi ?" And she said unto them, "Call me not 
Naomi, call me Mara; for the Almighty hath dealt very 
bitterly with me. I went out full, and Jehovah hath 
brought me home again empty; why call ye me Naomi, 
seeing Jehovah hath testified against me, and the 
Almighty hath afflicted me?" So Naomi returned, and 
Ruth the Moabitess, her daughter-in-law, with her, who 
returned out of the country of Moab: and they came to 
Beth-lehem in the beginning of barley harvest. 

And Naomi had a kinsman of her husband's, a mighty 
man of wealth, of the family of Elimelech; and his name 
was Boaz. And Ruth the Moabitess said unto Naomi, 
"Let me now go to the field, and glean among the ears of 
grain after him in whose sight I shall find favor." And 
she said unto her, "Go, my daughter." And she went, 



72 Short Story 

and came and gleaned in the field after the reapers: and 
her hap was to light on the portion of the field belonging 
unto Boaz, who was of the family of Elimelech. And, 
behold, Boaz came from Beth-lehem, and said unto the 
reapers, ''J^^^^ah be with you." And they answered 
him, '7^^ovah bless thee." Then said Boaz unto his 
servant that was set over the reapers, 'Whose damsel 
is this?" And the servant that was set over the reapers 
answered and said, "It is the Moabitish damsel that came 
back with Naomi out of the country of Moab: and she 
said, 'Let me glean, I pray you, and gather after the 
reapers among the sheaves.' So she came, and hath con- 
tinued even from the morning until now, save that she 
tarried a little in the house." 

Then said Boaz unto Ruth, ''Hearest thou not, my 
daughter? Go not to glean in another field, neither pass 
from hence, but abide here fast by my maidens. Let 
thine eyes be on the field that they do reap, and go thou 
after them: have I not charged the young men that they 
shall not touch thee ? And when thou art athirst, go unto 
the vessels, and drink of that which the young men have 
drawn." Then she fell on her face, and bowed herself 
to the ground, and said unto him, 'Why have I found 
favor in thy sight, that thou shouldest take knowledge 
of me, seeing I am a foreigner?" And Boaz answered 
and said unto her, "It hath fully been showed me, all 
that thou hast done unto thy mother-in-law since the 
death of thy husband; and how thou hast left thy father 
and thy mother, and the land of thy nativity, and art 
come unto a people that thou knewest not heretofore. 
Jehovah recompense thy work, and a full reward be 
given thee of Jehovah, the God of Israel, under whose 
wings thou art come to take refuge." Then she said, 
"Let me find favor in thy sight, my lord; for that thou 
hast comforted me, and for that thou has spoken kindly 



Short Story 73 

unto thy handmaid, though I be not as one of thy hand- 
maidens." 

And at meal-time Boaz said unto her, ''Come hither, 
and eat of the bread, and dip thy morsel in the vinegar." 
And she sat beside the reapers; and they reached her 
parched grain, and she did eat, and was sufficed, and 
left thereof. And when she was risen up to glean, Boaz 
commanded his young men, saying, ''Let her glean even 
among the sheaves, and reproach her not. And also 
pull out some for her from the bundles, and leave it, and 
let her glean, and rebuke her not." 

So she gleaned in the field until even; and she beat 
out that which she had gleaned, and it was about an 
ephah of barley. And she took it up, and went into the 
city; and her mother-in-law saw what she had gleaned: 
and she brought forth and gave to her that which she had 
left after she was sufficed. And her mother-in-law said 
unto her, "Where hast thou gleaned to-day? and where 
hast thou wrought? blessed be he that did take knowl- 
edge of thee." And she showed her mother-in-law with 
whom she had wrought, and said, "The man's name with 
whom I wrought to-day is Boaz." And Naomi said unto 
her daughter-in-law, "Blessed be he of Jehovah, who 
hath not left off his kindness to the living and to the 
dead." And Naomi said unto her, "The man is nigh of 
kin unto us, one of our near kinsmen." And Ruth the 
Moabitess said, "Yea, he said unto me, 'Thou shalt keep 
fast by my young men, until they have ended all my 
harvest.' " And Naomi said unto Ruth her daughter- 
in-law, "It is good, my daughter, that thou go out with 
his maidens, and that they meet thee not in any other 
field." So she kept fast by the maidens of Boaz, to glean 
unto the end of barley harvest and of wheat harvest; 
and she dwelt with her mother-in-law. 

And Naomi her mother-in-law said unto her, "My 
daughter, shall I not seek rest for thee, that it may be 



74 Short Story 

well with thee ? And now is not Boaz our kinsman, with 
whose maidens thou wast ? Behold, he winnoweth barley 
to-night in the threshing-floor. Wash thyself therefore, 
and anoint thee, and put thy raiment upon thee, and 
get thee down to the threshing-floor ; but make not thy- 
self known unto the man, until he shall have done eating 
and drinking. And it shall be, when he lieth down, that 
thou shalt mark the place where he shall lie, and thou 
shalt go in, and uncover his feet, and lay thee down ; and 
he will tell thee what thou shalt do. And she said unto 
her, ''All that thou say est I will do." 

And she went down unto the threshing-floor, and did 
according to all that her mother-in-law bade her. And 
when Boaz had eaten and drunk, and his heart was mer- 
ry, he went to lie down at the end of the heap of grain: 
and she came softly, and uncovered his feet, and laid her 
down. And it came to pass at midnight, that the man 
was afraid, and turned himself; and, behold, a woman 
lay at his feet. And he said, 'Who art thou ?" And she 
answered, "I am Ruth thy handmaid: spread therefore 
thy skirt over thy handmaid; for thou art a near kins- 
man." And he said, "Blessed be thou of Jehovah, my 
daughter: thou hast showed more kindness in the latter 
end than at the beginning, inasmuch as thou followedst 
not young men, whether poor or rich. And now, my 
daughter, fear not ; I will do to thee all that thou sayest ; 
for all the city of my people doth know that thou art a 
worthy woman. And now it is true that I am a near kins- 
man; howbeit there is a kinsman nearer than I. Tarry 
this night, and it shall be in the morning, that if he will 
perform unto thee the part of a kinsman, well; let him 
do the kinsman's part: but if he will not do the part of a 
kinsman to thee, then will I do the part of a kinsman to 
thee, as Jehovah liveth: lie down until the morning." 

And she lay at his feet until the morning: and she 
rose up before one could discern another. For he said. 



Short Story 75 

"Let it not be known that the woman came to the thresh- 
ing-floor." And he said, "Bring the mantle that is upon 
thee, and hold it," and she held it; and he measured six 
measures of barley, and laid it on her: and he went into 
the city. And when she came to her mother-in-law, she 
said, "Who art thou, my daughter?" And she told her 
all that the man had done to her. And she said, "These 
six measures of barley gave he me; for he said, 'Go not 
empty unto thy mother-in-law.' " Then said she, "Sit 
still, my daughter, until thou know how the matter will 
fall; for the man will not rest, until he have finished 
the thing this day." 

Now Boaz went up to the gate, and sat him down 
there: and, behold, the near kinsman of whom Boaz 
spake came by; unto whom he said, "Ho, such a one! 
turn aside, sit down here." And he turned aside, and 
sat down. And he took ten men of the elders of the city, 
and said, "Sit ye down here." And they sat down. And 
he said unto the near kinsman, "Naomi, that is come 
again out of the country of Moab, selleth the parcel of 
land, which was our brother Elimelech's: and I thought 
to disclose it unto thee, saying, 'Buy it before them that 
sit here, and before the elders of my people.' If thou 
wilt redeem it, redeem it: but if thou wilt not redeem 
it, then tell me, that I may know; for there is none to 
redeem it besides thee; and I am after thee." And he 
said, "I will redeem it." Then said Boaz, "What day 
thou buyest the field of the hand of Naomi, thou must 
buy it also of Ruth the Moabitess, the wife of the dead, 
to raise up the name of the dead upon his inheritance." 
And the near kinsman said, "I cannot redeem it for my- 
self, lest I mar mine own inheritance: take thou my right 
of redemption on thee; for I cannot redeem it." 

Now this was the custom in former time in Israel con- 
cerning redeeming and concerning exchanging, to con- 
firm all things: a man drew off his shoe, and gave it to 



76 Short Story 

his neighbor; and this was the manner of attestation in 
Israel. So the near kinsman said unto Boaz, "Buy it 
for thyself." And he drew off his shoe. And Boaz said 
unto the elders, and unto all the people, ''Ye are witnesses 
this day, that I have bought all that was Elimelech's, 
and all that was ChiHon's and Mahlon's, of the hand 
of Naomi. Moreover Ruth the Moabitess, the wife of 
Mahlon, have I purchased to be my wife, to raise up the 
name of the dead upon his inheritance, that the name of 
the dead be not cut off from among his brethren, and 
from the gate of his place: ye are witnesses this day." 
And all the people that were in the gate, and the elders, 
said, "We are witnesses. Jehovah make the woman that 
is come into thy house like Rachel and like Leah, which 
two did build the house of Israel: and do thou worthily 
in Ephrathah, and be famous in Beth-lehem: and let thy 
house be like the house of Perez, whom Tamar bare unto 
Judah, of the seed which Jehovah shall give thee of this 
young woman. 

So Boaz took Ruth, and she became his wife; and he 
went in unto her, and Jehovah gave her conception, and 
she bare a son. And the women said unto Naomi, "Blessed 
be Jehovah, who hath not left thee this day without a 
near kinsman ; and let his name be famous in Israel. And 
he shall be unto thee a restorer of life, and a nourisher of 
thine old age ; for thy daughter-in-law, who loveth thee, 
who is better to thee than seven sons, hath borne him." 
And Naomi took the child, and laid it in her bosom, and 
became nurse unto it. And the women her neighbors 
gave it a name, saying, "There is a son born to Naomi ; 
and they called his name Obed: he is the father of Jesse, 
the father of^David." 

20. The Little Ewe Lamb 

And Jehovah sent Nathan unto David. And he came 
unto him, and said unto him, "There were two men in 



Short Story 77 

one city; the one rich, and the other poor. The rich 
man had exceeding many flocks and herds; but the poor 
man had nothing, save one Httle ewe lamb, which he had 
bought and nourished up: and it grew up together with 
him, and with his children ; it did eat of his own morsel, 
and drank of his own cup, and lay in his bosom, and was 
unto him as a daughter. And there came a traveller unto 
the rich man, and he spared to take of his own flock 
and of his own herd, to dress for the wayfaring man 
that was come unto him, but took the poor man's lamb, 
and dressed it for the man that was come to him." And 
David's anger was greatly kindled against the man ; and 
he said to Nathan, "As Jehovah liveth, the man that hath 
done this is worthy to die: and he shall restore the lamb 
fourfold, because he did this thing, and because he had 
no pity." 

And Nathan said to David, "Thou art the man. Thus 
saith Jehovah, the God of Israel, T anointed thee king 
over Israel, and I delivered thee out of the hand of Saul ; 
and I gave thee thy master's house, and thy master's 
wives into thy bosom, and gave thee the house of Israel 
and of Judah; and if that had been too little, I would 
have added unto thee such and such things. Wherefore 
hast thou despised the word of Jehovah, to do that which 
is evil in his sight? Thou hast smitten Uriah the Hittite 
with the sword, and hast taken his wife to be thy wife, 
and hast slain him with the sword of the children of 
Ammon. Now therefore the sword shall never depart 
from thy house, because thou hast despised me, and hast 
taken the wife of Uriah the Hittite to be thy wife.' Thus 
saith Jehovah, 'Behold, I will raise up evil against thee 
out of thine own house.' " And David said unto Nathan, 
"I have sinned against Jehovah." And Nathan said unto 
David, "Jehovah also hath put away thy sin ; thou shalt 
not die. Howbeit, because by this deed thou hast given 
great occasion to the enemies of Jehovah to blaspheme, 



78 Short Story 

the child also that is born unto thee shall surely die." 
And Nathan departed unto his house. 

And Jehovah struck the child that Uriah's wife bare 
unto David, and it was very sick. David therefore be- 
sought God for the child; and David fasted, and went 
in, and lay all night upon the earth. And the elders of 
his house arose, and stood beside him, to raise him up 
from the earth: but he would not, neither did he eat 
bread with them. And it came to pass on the seventh 
day, that the child died. And the servants of David 
feared to tell him that the child was dead ; for they said, 
^'Behold, while the child was yet alive, we spake unto 
him, and he hearkened not unto our voice: how will he 
then vex himself, if we tell him that the child is dead!" 
But when David saw that his servants were whispering 
together, David perceived that the child was dead; and 
David said unto his servants, "Is the child dead?" And 
they said, "He is dead." Then David arose from the 
earth, and washed, and anointed himself, and changed 
his apparel ; and he came into the house of Jehovah, and 
worshipped: then he came to his own house; and when 
he required, they set bread before him, and he did eat. 
Then said his servants unto him, "What thing is this that 
thou hast done? thou didst fast and weep for the child, 
while it was alive; but when the child was dead, thou 
didst rise and eat bread." And he said, "While the child 
was yet alive, I fasted and wept: for I said, Who know- 
eth whether Jehovah will not be gracious to me, that the 
child may live?' But now he is dead, wherefore should 
I fast? can I bring him back again? I shall go to him, 
but he will not return to me." 

21. Elijah in the Wilderness 

And Ahab told Jezebel all that Elijah had done, and 
withal how he had slain all the prophets with the sword. 
Then Jezebel sent a messenger unto Elijah, saying, "So 



Short Story 79 

let the gods do to me, and more also, if I make not thy 
life as the life of one of them by to-morrow about this 
time." And when he saw that, he arose, and went for 
his life, and came to Beer-sheba, which belongeth to 
Judah, and left his servant there. But he himself went 
a day's journey into the wilderness, and came and sat 
down under a juniper-tree: and he requested for himself 
that he might die, and said, "It is enough; now, O Je- 
hovah, take away my life; for I am not better than my 
fathers." And he lay down and slept under a juniper- 
tree; and, behold, an angel touched him, and said unto 
him, ''Arise and eat." And he looked, and, behold, there 
was at his head a cake baken on the coals, and a cruse of 
water. And he did eat and drink, and laid him down 
again. And the angel of Jehovah came again the second 
time, and touched him, and said, "Arise and eat, because 
the journey is too great for thee." And he arose, and did 
eat and drink, and went in the strength of that food forty 
days and forty nights unto Horeb the mount of God. 

And he came thither unto a cave, and lodged there; 
and, behold, the word of Jehovah came to him, and he 
said unto him, "What doest thou here, Elijah?" And 
he said, "I have been very jealous for Jehovah, the 
God of hosts; for the children of Israel have forsaken 
thy covenant, thrown down thine altars, and slain thy 
prophets with the sword: and I, even I only, am left; and 
they seek my life, to take it away." And he said, "Go 
forth, and stand upon the mount before Jehovah." And, 
behold, Jehovah passed by, and a great and strong wind 
rent the mountains, and brake in pieces the rocks before 
Jehovah; but Jehovah was not in the wind: and after the 
w^ind an earthquake; but Jehovah was not in the earth- 
quake: and after the earthquake a fire; but Jehovah was 
not in the fire: and after the fire a still small voice. And 
it was so, when Elijah heard it, that he wrapped his 
face in his mantle, and went out, and stood in the en- 



80 Short Story 

trance of the cave. And, behold, there came a voice unto 
him, and said, * What doest thou here, EHjah?" And he 
said, *'I have been very jealous for Jehovah, the God of 
hosts; for the children of Israel have forsaken thy cove- 
nant, thrown down thine altars, and slain thy prophets 
with the sword; and I, even I only, am left; and they 
seek my life, to take it away/' 

And Jehovah said unto him, ''Go, return on thy way to 
the wilderness of Damascus: and when thou comest, thou 
shalt anoint Hazael to be king over Syria ; and Jehu the 
son of Nimshi shalt thou anoint to be king over Israel; 
and Elisha the son of Shaphat of Abel-meholah shalt 
thou anoint to be prophet in thy room. And it shall 
come to pass, that him that escapeth from the sword of 
Hazael shall Jehu slay; and him that escapeth from the 
sword of Jehu shall Elisha slay. Yet will I leave me 
seven thousand in Israel, all the knees which have not 
bowed unto Baal, and every mouth which hath not kissed 
him." 

So he departed thence, and found Elisha the son of 
Shaphat, who was plowing, with twelve yoke of oxen 
before him, and he with the twelfth: and EHjah passed 
over unto him, and cast his mantle upon him. And he 
left the oxen, and ran after Elijah, and said, "Let me, 
I pray thee, kiss my father and my mother, and then I 
will follow thee." And he said unto him, ''Go back 
again ; for what have I done to thee ?" And he returned 
from following him, and took the yoke of oxen, and slew 
them, and boiled their flesh with the instruments of the 
oxen, and gave unto the people, and they did eat. Then 
he arose, and went after Elijah, and ministered unto 
him. 

22. Naaman the Leper 

Now Naaman, captain of the host of the king of 
Syria, was a great man with his master, and honorable, 



Short Story 81 

because by him Jehovah had given victory unto Syria: 
he was also a mighty man of valor, but he was a leper. 
And the Syrians had gone out in bands, and had brought 
away captive out of the land of Israel a little maiden; 
and she waited on Naaman's wife. And she said unto 
her mistress, "Would that my lord were with the prophet 
that is in Samaria! then would he recover him of his 
leprosy/' And one went in, and told his lord, saying, 
'Thus and thus said the maiden that is of the land of 
Israel." And the king of Syria said, **Go now, and I 
will send a letter unto the king of Israel." And hs 
departed, and took with him ten talents of silver, and six 
thousand pieces of gold, and ten changes of raiment. 
And he brought the letter to the king of Israel, saying, 
''And now when this letter is come unto thee, behold, I 
have sent Naaman my servant to thee, that thou mayest 
recover him of his leprosy." And it came to pass, when 
the king of Israel had read the letter, that he rent his 
clothes, and said, "Am I God, to kill and to make alive, 
that this man doth send unto me to recover a man of 
his leprosy? but consider, I pray you, and see how he 
seeketh a quarrel against me." 

And it was so, when Elisha the man of God heard 
that the king of Israel had rent his clothes, that he sent 
to the king, saying, "Wherefore hast thou rent thy 
clothes ? let him come now to me, and he shall know that 
there is a prophet in Israel." So Naaman came with 
his horses and with his chariots, and stood at the door of 
the house of Elisha. And Elisha sent a messenger unto 
him, saying, "Go and wash in the Jordan seven times, 
and thy flesh shall come again to thee, and thou shalt be 
clean." But Naaman was wroth, and went away, and 
said, "Behold, I thought, 'He will surely come out to 
me, and stand, and call on the name of Jehovah his God, 
and wave his hand over the place, and recover the leper.' 
Are not Abanah and Pharpar, the rivers of Damascus, 



82 Short Story 

better than all the waters of Israel? may I not wash in 
them, and be clean?" So he turned and went away in 
a rage. And his servants came near, and spake unto 
him, and said, ''My father, if the prophet had bid thee 
do some great thing, wouldest thou not have done it? 
how much rather then, when he saith to thee, Wash, 
and be clean?' " Then went he down, and dipped him- 
self seven times in the Jordan, according to the saying 
of the man of God ; and his flesh came again like unto the 
flesh of a little child, and he was clean. 

And he returned to the man of God, he and all his 
company, and came, and stood before him; and he said, 
"Behold now, I know that there is no God in all the 
earth, but in Israel: now therefore, I pray thee, take a 
present of thy servant." But he said, "As Jehovah 
liveth, before whom I stand, I will receive none." And 
he urged him to take it ; but he refused. And Naaman 
said, "If not, yet, I pray thee, let there be given to thy 
servant two mules' burden of earth; for thy servant 
will henceforth offer neither burnt-offering nor sacrifice 
unto other gods, but unto Jehovah. In this thing Jeho- 
vah pardon thy servant: when my master goeth into 
the house of Rimmon to worship there, and he leaneth 
on my hand, and I bow myself in the house of Rimmon, 
when I bow myself in the house of Rimmon, Jehovah 
pardon thy servant in this thing." And he said unto 
him, "Go in peace." So he departed from him a little 
way. 

But Gehazi, the servant of Elisha the man of God, 
said, "Behold, my master hath spared this Naaman the 
Syrian, in not receiving at his hands that which he 
brought: as Jehovah liveth, I will run after him, and 
take somewhat of him." So Gehazi followed after 
Naaman. And when Naaman saw one running after 
him, he alighted from the chariot to meet him, and said, 
"Is all well?" And he said, "All is well," My master 



Short Story 83 

hath sent me, saying, ''Behold, even now there are come 
to me from the hill-country of Ephraim two young men 
of the sons of the prophets; give them, I pray thee, a 
talent of silver, and two changes of raiment." And 
Naaman said, ''Be pleased to take two talents/' And 
he urged him, and bound two talents of silver in two 
bags, with two changes of raiment, and laid them upon 
two of his servants ; and they bare them before him. And 
when he came to the hill, he took them from their hand, 
and bestowed them in the house; and he let the men 
go, and they departed. But he went in, and stood before 
his master. And Elisha said unto him, "Whence comest 
thou, Gehazi?" And he said, "Thy servant went no 
whither." And he said unto him, "Went not my heart 
with thee, when the man turned from his chariot to meet 
thee? Is it a time to receive money, and to receive gar- 
ments, and oliveyards and vineyards, and sheep and oxen, 
and men-servants and maid-servants? The leprosy 
therefore of Naaman shall cleave unto thee, and unto 
thy seed for ever." And he went out from his presence 
a leper as white as snow. 

23. The Story of Esther 

Now it came to pass in the days of Ahasuerus (this 
is Ahasuerus who reigned from India even unto Ethi- 
opia, over a hundred and seven and twenty provinces), 
that in those days, when the king Ahasuerus sat on the 
throne of his kingdom, which was in Shushan the palace, 
in the third year of his reign, he made a feast unto all 
his princes and his servants; the power of Persia and 
Media, the nobles and princes of the provinces, being 
before him; when he showed the riches of his glorious 
kingdom and the honor of his excellent majesty many 
days, even a hundred and fourscore days. And when 
these days were fulfilled, the king made a feast unto 
all the people that were present in Shushan the palace, 



84 Short Story 

both great and small, seven days, in the court of the 
garden of the king's palace. There were hangings of 
white cloth, of green, and of blue, fastened with cords 
of fine linen and purple to silver rings and pillars of 
marble: the couches were of gold and silver, upon a 
pavement of red, and white, and yellow, and black 
marble. And they gave them drink in vessels of gold 
(the vessels being diverse one from another), and royal 
wine in abundance, according to the bounty of the 
king. And the drinking was according to the law ; none 
could compel: for so the king had appointed to all the 
officers of his house, that they should do according to 
every man's pleasure. 

Also Vashti the queen made a feast for the women in 
the royal house which belonged to king Ahasuerus. On 
the seventh day, when the heart of the king was merry 
with wine, he commanded Mehuman, Biztha, Harbona, 
Bigtha, and Abagtha, Zethar, and Carcas, the seven 
chamberlains that ministered in the presence of Ahas- 
uerus the king, to bring Vashti the queen before the 
king with the crown royal, to show the peoples and the 
princes her beauty; for she was fair to look on. But 
the queen Vashti refused to come at the king's com- 
mandment by the chamberlains: therefore was the king 
very wroth, and his anger burned in him. 

Then the king said to the wise men, who knew the 
times (for so was the king's manner toward all that 
knew law and judgment; and the next unto him were 
Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, 
and Memucan, the seven princes of Persia and Media, 
who saw the king's face, and sat first in the kingdom), 
"What shall we do unto the queen Vashti according 
to law, because she hath not done the bidding of the 
king Ahasuerus by the chamberlains?" And Memucan 
answered before the king and the princes, *'Vashti the 
queen hath not done wrong to the king only, but also 



Short Story 85 

to all the princes, and to all the peoples that are in all 
the provinces of the king Ahasuerus. For this deed of 
the queen will come abroad unto all women, to make 
their husbands contemptible in their eyes, when it shall 
be reported, 'The king Ahasuerus commanded Vashti 
the queen to be brought in before him, but she came not.' 
And this day will the princesses of Persia and Media who 
have heard of the deed of the queen say the like unto 
all the king's princes. So will there arise much contempt 
and wrath. If it please the king, let there go forth a 
royal commandment from him, and let it be written 
among the laws of the Persians and the Medes, that it 
be not altered, that Vashti come no more before king 
Ahasuerus; and let the king give her royal estate unto 
another that is better than she. And when the king's 
decree which he shall make shall be published throughout 
all his kingdom (for it is great), all the wives will give 
to their husbands honor, both to great and small." And 
the saying pleased the king and the princes ; and the king 
did according to the word of Memucan: for he sent 
letters into all the king's provinces, into every province 
according to the writing thereof, and to every people 
after their language, that every man should bear rule 
in his own house, and should speak according to the 
language of his people. 

After these things, when the wrath of king Ahasuerus 
was pacified, he remembered Vashti, and what she had 
done, and what was decreed against her. Then said the 
king's servants that ministered unto him, ''Let there be 
fair young virgins sought for the king: and let the king 
appoint officers in all the provinces of his kingdom, that 
they may gather together all the fair young virgins unto 
Shushan the palace, to the house of the women, unto 
the custody of Hegai the king's chamberlain, keeper of 
the women ; and let their things for purification be given 
them ; and let the maiden that pleaseth the king be queen 



86 Short Story 

instead of Vashti." And the thing pleased the king; 
and he did so. 

There was a certain Jew in Shushan the palace, whose 
name was Mordecai, the son of Jair, the son of Shimei, 
the son of Kish, a Benjamite, who had been carried away 
from Jerusalem with the captives that had been carried 
away with Jeconiah king of Judah, whom Nebuchad- 
nezzar the king of Babylon had carried away. And 
he brought up Hadassali, that is, Esther, his uncle's 
daughter: for she had neither father nor mother, and 
the maiden was fair and beautiful ; and when her father 
and mother were dead, Mordecai took her for his own 
daughter. 

So it came to pass, when the king's commandment and 
his decree was heard, and when many maidens were 
gathered together unto Shushan the palace, to the cus- 
tody of Hegai, that Esther was taken into the king's 
house, to the custody of Hegai, keeper of the women. 
And the maiden pleased him, and she obtained kindness 
of him ; and he speedily gave her h^r things for purifica- 
tion, with her portions, and the seven maidens who were 
meet to be given her out of the king's house: and he 
removed her and her maidens to the best place of the 
house of the women. Esther had not made known her 
people nor her kindred; for Mordecai had charged her 
that she should not make it known. And Mordecai 
walked every day before the court of the women's house, 
to know how Esther did, and what would become of 
her. 

Now when the turn of every maiden was come to go 
in to king Ahasuerus, after that it had been done to her 
according to the law for the women twelve months (for 
so were the days of their purifications accomplished, to 
wit, six months with oil of myrrh, and six months with 
sweet odors and with the things for the purifying of 
the women), then in this wise came the maiden unto 



Short Story 87 

the king: Whatsoever she desired was given her to go 
with her out of the house of the women unto the king's 
house. In the evening she went, and on the morrow 
she returned into the second house of the women, to thd 
custody of Shaashgaz, the king's chamberlain, who kept 
the concubines: she came in unto the king no more, except 
the king dehghted in her, and she were called by name. 
Now when the turn of Esther, the daughter of Abihail 
the uncle of Mordecai, who had taken her for his 
daughter, was come to go in unto the king, she required 
nothing but what Hegai the king's chamberlain, the 
keeper of the women, appointed. And Esther obtained 
favor in the sight of all them that looked upon her. 

So Esther was taken unto king Ahasuerus into his 
house royal in the tenth month, which is the month 
Tebeth, in the seventh year of his reign. And the king 
loved Esther above all the women, and she obtained favor 
and kindness in his sight more than all the virgins; so 
that he set the royal crown upon her head, and made her 
queen instead of Vashti. Then the king made a great 
feast unto all his princes and his servants, even Esther's 
feast; and he made a release to the provinces, and gave 
gifts, according to the bounty of the king. 

And when the virgins were gathered together the 
second time, then Mordecai was sitting in the king's 
gate. Esther had not yet made known her kindred nor 
her people; as Mordecai had charged her: for Esther 
did the commandment of Mordecai, like as when she was 
brought up with him. In those days, while Mordecai 
was sitting in the king's gate, two of the king's chamber- 
lains, Bigthan and Teresh, of those who kept the thresh- 
old, were wroth, and sought to lay hands on the king 
Ahasuerus. And the thing became known to Mordecai, 
who showed it unto Esther the queen; and Esther told 
the king thereof in Mordecai's name. And when inqui- 
sition was made of the matter, and it was found to be 



88 Short Story 

so, they were both hanged on a tree: and it was written 
in the book of the chronicles before the king. 

After these things did king Ahasuerus promote Haman 
the son of Hammedatha the Agagite, and advanced him, 
and set his seat above all the princes that were with him. 
And all the king's servants, that were in the king's gate, 
bowed down, and did reverence to Haman ; for the king 
had so commanded concerning him. But Mordecai 
bowed not down, nor did him reverence. Then the king's 
servants, that were in the king's gate, said unto Mordecai, 
'Why transgressest thou the king's commandment?" 
Now it came to pass, when they spake daily unto him, 
and he hearkened not unto them, that they told Haman, 
to see whether Mordecai's matters would stand: for he 
had told them that he was a Jew. And when Haman 
saw that Mordecai bowed not down, nor did him rever- 
ence, then was Haman full of wrath. But he thought 
scorn to lay hands on Mordecai alone ; for they had made 
known to him the people of Mordecai: wherefore Haman 
sought to destroy all the Jews that were throughout 
the whole kingdom of Ahasuerus, even the people of 
Mordecai. 

In the first month, which is the month Nisan, in the 
twelfth year of king Ahasuerus, they cast Pur, that is, 
the lot, before Haman from day to day, and from month 
to month, to the twelfth month, which is the month 
Adar. And Haman said unto king Ahasuerus, 'There 
is a certain people scattered abroad and dispersed among 
the peoples in all the provinces of thy kingdom ; and their 
laws are diverse from those of every people ; neither keep 
they the king's laws: therefore it is not for the king's 
profit to suffer them. If it please the king, let it be 
written that they be destroyed: and I will pay ten thou- 
sand talents of silver into the hands of those that have 
the charge of the king's business, to bring it into the 
king's treasuries." And the king took his ring from his 



Short Story 89 

hand, and gave it unto Haman the son of Hammedatha 
the Agagite, the Jews' enemy. And the king said unto 
Haman, "The silver is given to thee, the people also, to 
do with them as it seemeth good to thee." 

Then were the king's scribes called in the first month, 
on the thirteenth day thereof; and there was written 
according to all that Haman commanded unto the king's 
satraps, and to the governors that were over every prov- 
ince, and to the princes of every people, to every province 
according to the writing thereof, and to every people 
after their language; in the name of king Ahasuerus was 
it written, and it was sealed with the king's ring. And 
letters were sent by posts into all the king's provinces, to 
destroy, to slay, and to cause to perish, all Jews, both 
young and old, little children and women, in one day, 
even upon the thirteenth day of the twelfth month, which 
is the month Adar, and to take the spoil of them for 
a prey. A copy of the writing, that the decree should 
be given out in every province, was published unto all 
the peoples, that they should be ready against that day. 
The posts went forth in haste by the king's command- 
ment, and the decree was given out in Shushan the 
palace. And the king and Haman sat down to drink; 
but the city of Shushan was perplexed. 

Now when Mordecai knew all that was done, Mordecai 
rent his clothes, and put on sackcloth with ashes, and 
went out into the midst of the city, and cried with a loud 
and a bitter cry; and he came even before the king's gate: 
for none might enter within the king's gate clothed with 
sackcloth. And in every province, whithersoever the 
king's commandment and his decree came, there was 
great mourning among the Jews, and fasting, and weep- 
ing, and wailing; and many lay in sackcloth and ashes. 

And Esther's maidens and her chamberlains came and 
told it her; and the queen was exceedingly grieved: and 
she sent raiment to clothe Mordecai, and to take his 



90 Short Story 

sackcloth from off him; but he received it not. Then 
called Esther for Hathach, one of the king's chamber- 
lains, whom he had appointed to attend upon her, and 
charged him to go to Mordecai, to know what this was, 
and why it was. So Hathach went forth to Mordecai 
unto the broad place of the city, which was before the 
king's gate. And Mordecai told him of all that had 
happened unto him, and the exact sum of the money that 
Haman had promised to pay to the king's treasuries for 
the Jews, to destroy them. Also he gave him the copy 
of the writing of the decree that was given out in Sushan 
to destroy them, to show it unto Esther, and to declare it 
unto her, and to charge her that she should go in unto 
the king, to make supplication unto him, and to make re- 
quest before him, for her people. 

And Hathach came and told Esther the words of 
Mordecai. Then Esther spake unto Hathach, and gave 
him a message unto Mordecai, saying: "All the king's 
servants, and the people of the king's provinces, do know, 
that whosoever, whether man or woman, shall come unto 
the king into the inner court, who is not called, there is 
one law for him, that he be put to death, except those to 
whom the king shall hold out the golden sceptre, that he 
may live: but I have not been called to come in unto the 
king these thirty days." And they told to Mordecai 
Esther's words. 

Then Mordecai bade them return answer unto Esther, 
"Think not with thyself that thou shalt escape in the 
king's house, more than all the Jews. For if thou alto- 
gether boldest thy peace at this time, then will relief and 
deliverance arise to the Jews from another place, but 
thou and thy father's house will perish: and who knoweth 
whether thou art not come to the kingdom for such a 
time as this?" Then Esther bade them return answer 
unto Mordecai, "Go, gather together all the Jews that 
are present in Shushan, and fast ye for me, and neither 



Short Story 91 

eat nor drink three days, night or day: I also and my 
maidens will fast in like manner; and so will I go in 
unto the king, which is not according to the law: and if 
I perish, I perish." So Mordecai went his way, and did 
according to all that Esther had commanded him. 

Now it came to pass on the third day, that Esther put 
on her royal apparel, and stood in the inner court of 
the king's house, over against the king's house: and the 
king sat upon his royal throne in the royal house, over 
against the entrance of the house. And it was so, when 
the king saw Esther the queen standing in the court, 
that she obtained favor in his sight; and the king held 
out to Esther the golden sceptre that was in his hand. 
So Esther drew near, and touched the top of the sceptre. 
Then said the king unto her, 'What wilt thou, queen 
Esther? and what is thy request? it shall be given thee 
even to the half of the kingdom." And Esther said, 
"If it seem good unto the king, let the king and Haman 
come this day unto the banquet that I have prepared for 
him." 

Then the king said, "Cause Haman to make haste, 
that it may be done as Esther hath said." So the king 
and Haman came to the banquet that Esther had pre- 
pared. And the king said unto Esther at the banquet 
of wine, "What is thy petition? and it shall be granted 
thee: and what is thy request? even to the half of the 
kingdom it shall be performed." Then answered Esther, 
and said, "My petition and my request is: If I have found 
favor in the sight of the king, and if it please the king 
to grant my petition, and to perform my request, let the 
king and Haman come to the banquet that I shall prepare 
for them, and I will do to-morrow as the king hath 
said." 

Then went Haman forth that day joyful and glad of 
heart: but when Haman saw Mordecai in the king's 
gate, that he stood not up nor moved for him, he was 



92 Short Story 

filled with wrath against Mordecai. Nevertheless Haman 
refrained himself, and \vent home; and he sent and 
fetched his friends and Zeresh his wife. And Haman 
recounted unto them the glory of his riches, and the 
multitude of his children, and all the things wherein 
the king had promoted him, and how he had advanced 
him above the princes and servants of the king. Haman 
said moreover, "Yea, Esther the queen did let no man 
come in with the king unto the banquet that she had 
prepared but myself; and to-morrow also am I invited 
by her together with the king. Yet all this availeth me 
nothing, so long as I see Mordecai the Jew sitting at the 
king's gate." Then said Zeresh his wife and all his 
friends unto him, "Let a gallows be made fifty cubits 
high, and in the morning speak thou unto the king that 
Mordecai may be hanged thereon: then go thou in merrily 
with the king unto the banquet." And the thing pleased 
Haman ; and he caused the gallows to be made. 

On that night could not the king sleep; and he com- 
manded to bring the book of records of the chronicles, 
and they were read before the king. And it was found 
written, that Mordecai had told of Bigthana and Teresh, 
two of the king's chamberlains, of those that kept the 
threshold, who had sought to lay hands on the king 
Ahasuerus. And the king said, "What honor and 
dignity hath been bestowed on Mordecai for this?" 
Then said the king's servants that ministered unto him, 
"There is nothing done for him." And the king said, 
"Who is in the court?" Now Haman was come into 
the outward court of the king's house, to speak unto the 
king to hang Mordecai on the gallows that he had pre- 
pared for him. And the king's servants said unto him, 
"Behold, Haman standeth in the court." And the king 
said, "Let him come in." So Haman came in. And the 
king said unto him, "What shall be done unto the man 
whom the king delighteth to honor?" Now Haman 



Short Story 93 

said in his heart, "To whom would the king dehght to 
do honor more than to myself ?" And Haman said unto 
the king, 'Tor the man whom the king delight eth to 
honor, let royal apparel be brought which the king useth 
to wear, and the horse that the king rideth upon, and on 
the head of which a crown royal is set: and let the 
apparel and the horse be delivered to the hand of one of 
the king's most noble princes, that they may array the 
man therewith whom the king delighteth to honor, and 
cause him to ride on horseback through the street of the 
city, and proclaim before him, Thus shall it be done to 
the man whom the king delighteth to honor/ " 

Then the king said to Haman, *'Make haste, and take 
the apparel and the horse, as thou hast said, and do even 
so to Mordecai the Jew, that sitteth at the king's gate: 
let nothing fail of all that thou hast spoken." Then took 
Haman the apparel and the horse, and arrayed Mordecai, 
and caused him to ride through the street of the city, 
and proclaimed before him, *Thus shall it be done unto 
the man whom the king delighteth to honor." And 
Mordecai came again to the king's gate. But Haman 
hasted to his house, mourning and having his head 
covered. And Haman recounted unto Zeresh his wife 
and all his friends everything that had befallen him. 
Then said his wise men and Zeresh his wife unto him, 
'Tf Mordecai, before whom thou hast begun to fall, be 
of the seed of the Jews, thou shalt not prevail against 
him, but shall surely fall before him." While they were 
yet talking with him, came the king's chamberlains, and 
hasted to bring Haman unto the banquet that Esther had 
prepared. 

So the king and Haman came to banquet with Esther 
the queen. And the king said again unto Esther on the 
second day at the banquet of wine, "What is thy petition, 
queen Esther? and it shall be granted thee: and what is 
thy request? even to the half of the kingdom it shall be 



94 Short Story 

performed." Then Esther the queen answered and said, 
"If I have found favor in thy sight, O king, and if it 
please the king, let my life be given me at my petition, 
and my people at my request: for we are sold, I and my 
people, to be destroyed, to be slain, and to perish. But 
if we had been sold for bondmen and bondwomen, I 
had held my peace, although the adversary could not have 
compensated for the king's damage." Then spake the 
king Ahasuerus and said unto Esther the queen, ''Who 
is he, and where is he, that durst presume in his heart 
to do so?" And Esther said, *'An adversary and an 
enemy, even this wicked Haman." Then Haman was 
afraid before the king and the queen. And the king 
arose in his wrath from the banquet of wine and went 
into the palace garden: and Haman stood up to make 
request for his life to Esther the queen; for he saw that 
there was evil determined against him by the king. Then 
the king returned out of the palace garden into the place 
of the banquet of wine ; and Haman was fallen upon the 
couch whereon Esther was. Then said the king, **Will 
he even force the queen before me in the house?" As 
the word went out of the king's mouth, they covered 
Haman's face. Then said Harbonah, one of the cham- 
berlains that were before the king, ''Behold also, the 
gallows fifty cubits high, which Haman hath made for 
Mordecai, who spake good for the king, standeth in the 
house of Haman." And the king said, "Hang him there- 
on." So they hanged Haman on the gallows that he had 
prepared for Mordecai. Then was the king's wrath 
pacified. 

On that day did the king Ahasuerus give the house of 
Haman the Jews' enemy unto Esther the queen. And 
Mordecai came before the king ; for Esther had told what 
he was (into her. And the king took off his ring, which 
he had taken from Haman, and gave it unto Mordecai. 
And Esther set Mordecai over the house of Haman. 



Short Story 95 

And Esther spake yet again before the king, and fell 
down at his feet, and besought him with tears to put away 
the mischief of Haman the Agagite, and his device that 
he had devised against the Jews. Then the king held 
out to Esther the golden sceptre. So Esther arose and 
stood before the king. And she said, '*If it please the 
king, and if I have found favor in his sight, and the 
thing seem right before the king, and I be pleasing in 
his eyes, let it be written to reverse the letters devised 
by Haman, the son of Hammedatha the Agagite, which 
he wrote to destroy the Jews that are in all the king's 
provinces : for how can I endure to see the evil that shall 
come unto my people? or how can I endure to see the 
destruction of my kindred?" Then the king Ahasuerus 
said unto Esther the queen and to Mordecai the Jew, 
''Behold, I have given Esther the house of Haman, and 
him they have hanged upon the gallows, because he laid 
his hand upon the Jews. Write ye also to the Jews, 
as it pleaseth you, in the king's name, and seal it with the 
king's ring ; for the writing which is written in the king's 
name, and sealed with the king's ring, may no man 
reverse.'* 

Then were the king's scribes called at that time, in the 
third month, which is the month Sivan, on the three 
and twentieth day thereof ; and it was written according 
to all that Mordecai commanded unto the Jews, and to 
the satraps, and the governors and princes of the prov- 
inces which are from India unto Ethiopia, a hundred 
twenty and seven provinces, unto every province accord- 
ing to the writing thereof, and unto every people after 
their language, and to the Jews according to their writ- 
ing, and according to their language. And he wrote in 
the name of king Ahasuerus, and sealed it with the 
king's ring, and sent letters by posts on horseback, riding 
on swift steeds that were used in the king's service, bred 
of the stud: wherein the king granted the Jews that were 



96 Short Story 

in every city to gather themselves together, and to stand 
for their Hfe, to destroy, to slay, and to cause to perish, 
all the power of the people and province that would 
assault them, their little ones and women, and to take 
the spoil of them for a prey, upon one day in all the 
provinces of king Ahasuerus, namely, upon the thirteenth 
day of the twelfth month, which is the month Adar. A 
copy of the writing, that the decree should be given out 
in every province, was published unto all the peoples, 
and that the Jews should be ready against that day to 
avenge themselves on their enemies. So the posts that 
rode upon swift steeds that were used in the king's service 
went out, being hastened and pressed on by the king's 
commandment ; and the decree was given out in Shushan 
the palace. 

And Mordecai went forth from the presence of the 
king in royal apparel of blue and white, and with a great 
crown of gold, and with a robe of fine linen and purple: 
and the city of Shushan shouted and was glad. The 
Jews had light and gladness, and joy and honor. And 
in every province, and in every city, whithersoever the 
king's commandment and his decree came, the Jews 
had gladness and joy, a feast and a good day. And 
many from among the peoples of the land became Jews ; 
for the fear of the Jews was fallen upon them. 

Now in the twelfth month, which is the month Adar, 
on the thirteenth day of the same, when the king's com- 
mandment and his decree drew near to be put in execu- 
tion, on the day that the enemies of the Jews hoped to 
have rule over them (whereas it was turned to the 
contrary, that the Jews had rule over them that hated 
them), the Jews gathered themselves together in their 
cities throughout all the provinces of the king Ahasuerus, 
to lay hand on such as sought their hurt: and no man 
could withstand them; for the fear of them was fallen 
upon all the peoples. And all the princes of the prov- 



Short Story 97 

inces, and the satraps, and the governors, and they that 
did the king's business, helped the Jews ; because the fear 
of Mordecai was fallen upon them. For Mordecai was 
great in the king's house, and his fame went forth 
throughout all the provinces; for the man Mordecai 
waxed greater and greater. And the Jews smote all 
their enemies with the stroke of the sword, and with 
slaughter and destruction, and did what they would unto 
them that hated them. And in Shushan the palace the 
Jews slew and destroyed five hundred men. And 
Parshandatha, and Dalphon, and Aspatha, and Poratha, 
and Adalia, and Aridatha, and Parmashta, and Arisai, 
and Aridai, and Vaizatha, the ten sons of Haman the 
son of Hammedatha, the Jews' enemy, slew they ; but on 
the spoil they laid not their hand. 

On that day the number of those who were slain in 
Shushan the palace was brought before the king. And 
the king said unto Esther the queen, ''The Jews have 
slain and destroyed five hundred men in Shushan the 
palace, and the ten sons of Haman ; what then have they 
done in the rest of the king's provinces! Now what 
is thy petition? and it shall be granted thee: or what is 
thy request further? and it shall be done." Then said 
Esther, 'If it please the king, let it be granted to the Jews 
that are in Shushan to do to-morrow also according unto 
this day's decree, and let Haman's ten sons be hanged 
upon the gallows." And the king commanded it so to 
be done: and a decree was given out in Shushan; and 
they hanged Haman's ten sons. And the Jews that 
were in Shushan gathered themselves together on the 
fourteenth day also of the month Adar, and slew three 
hundred men in Shushan ; but on the spoil they laid not 
their hand. And the other Jews that were in the king's 
provinces gathered themselves together, and stood for 
their lives, and had rest from their enemies, and slew of 



98 Short Story 

them that hated them seventy and five thousand; but 
on the spoil they laid not their hana. 

This was done on the thirteenth day of the month 
Adar; and on the fourteenth day of the same they 
rested, and made it a day of feasting and gladness. But 
the Jews that were in Shushan assembled together on the 
thirteenth day thereof, and on the fourteenth thereof; 
and on the fifteenth day of the same they rested, and 
made it a day of feasting and gladness. Therefore do the 
Jews of the villages, that dwell in the unwalled towns, 
make the fourteenth day of the month Adar a day of 
gladness and feasting, and a good day, and of sending 
portions one to another. 

And Mordecai wrote these things, and sent letters unto 
all the Jews that were in all the provinces of the king 
Ahasuerus, both nigh and far, to enjoin them that they 
should keep the fourteenth day of the month Adar, and 
the fifteenth day of the same, yearly, as the days wherein 
the Jews had rest from their enemies, and the month 
which was turned unto them from sorrow to gladness, 
and from mourning into a good day; that they should 
make them days of feasting and gladness, and of sending 
portions one to another, and gifts to the poor. And the 
Jews undertook to do as they had begun, and as 
Mordecai had written unto them; because Haman the 
son of Hammedatha, the Agagite, the enemy of all the 
Jews, had plotted against the Jews to destroy them, and 
had cast Pur, that is, the lot, to consume them, and to 
destroy them ; but when the matter came before the king, 
he commanded by letters that his wicked device, which he 
had devised against the Jews, should return upon his 
own head, and that he and his sons should be hanged on 
the gallows. 

Wherefore they called these days Purim, after the 
name of Pur. Therefore because of all the words of this 
letter, and of that which they had seen concerning this 



Short Story 99 

matter, and that which had come unto them, the Jews 
ordained, and took upon them, and upon their seed, and 
upon all such as joined themselves unto them, so that 
it should not fail, that they would keep these two days 
according to the writing thereof, and according to the 
appointed time thereof, every year; and that these days 
should be remembered and kept throughout every gener- 
ation, every family, every province, and every city; and 
that these days of Purim should not fail from among 
the Jews, nor the remembrance of them perish from their 
seed. 

Then Esther the queen, the daughter of Abihail, and 
Mordecai the Jew, wrote with all authority to confirm this 
second letter of Purim. And he sent letters unto all the 
Jews, to the hundred twenty and seven provinces of the 
kingdom of Ahasuerus, with words of peace and truth, 
to confirm these days of Purim in their appointed times, 
according as Mordecai the Jew and Esther the queen had 
enjoined them, and as they had ordained for themselves 
and for their seed, in the matter of the fastings and their 
cry. And the commandment of Esther confirmed these 
matters of Purim; and it was written in the book. 

And the king Ahasuerus laid a tribute upon the land, 
and upon the isles of the sea. And all the acts of his 
power and of his might, and the full account of the 
greatness of Mordecai, whereunto the king advanced 
him, are they not written in the book of the chronicles 
of the kings of Media and Persia? For Mordecai the 
Jew was next unto king Ahasuerus, and great among the 
Jews, and accepted of the multitude of his brethren, 
seeking the good of his people, and speaking peace to all 
his seed. 

24. The Feast of Belshazzar 

Belshazzar the king made a great feast to a thousand 
of his lords, and drank wine before the thousand. Bel- 



100 Short Story 

shazzar, while he tasted the wine, commanded to bring 
the golden and silver vessels which Nebuchadnezzar his 
father had taken out of the temple which was in Jeru- 
salem; that the king and his lords, his wives and his 
concubines, might drink therefrom. Then they brought 
the golden vessels that were taken out of the temple 
of the house of God which was at Jerusalem; and the 
king and his lords, his wives and his concubines, drank 
from them. They drank wine, and praised the gods of 
gold, and of silver, of brass, of iron, of wood, and of 
stone. 

In the same hour came forth the fingers of a man's 
hand, and wrote over against the candlestick upon the 
plaster of the wall of the king's palace: and the king saw 
the part of the hand that wrote. Then the king's counte- 
nance was changed in him, and his thoughts troubled 
him; and the joints of his loins were loosed, and his 
knees smote one against another. The king cried aloud 
to bring in the enchanters, the Chaldeans, and the sooth- 
sayers. The king spake and said to the wise men of 
Babylon, 'Whosoever shall read this writing, and show 
me the interpretation thereof, shall be clothed with purple, 
and have a chain of gold about his neck, and shall be the 
third ruler in the kingdom." Then came in all the king's 
wise men ; but they could not read the writing, nor make 
known to the king the interpretation. Then was king 
Belshazzar greatly troubled, and his countenance was 
changed in him, and his lords were perplexed. 

Now the queen by reason of the words of the king 
and his lords came into the banquet house: the queen 
spake and said, "O king, live for ever; let not thy 
thoughts trouble thee, nor let thy countenance be changed. 
There is a man in thy kingdom, in whom is the spirit 
of the holy gods; and in the days of thy father light 
and understanding and wisdom, like the wisdom of the 
gods, were found in him; and the king Nebuchadnezzar 



Short Story 101 

thy father, the king, I say, thy father, made him master 
of the magicians, enchanters, Chaldeans, and soothsayers ; 
forasmuch as an excellent spirit, and knowledge, and 
understanding, interpreting of dreams, and showing of 
dark sentences, and dissolving of doubts, were found in 
the same Daniel, whom the king named Belteshazzar. 
Now let Daniel be called, and he will show the interpre- 
tation." 

Then was Daniel brought in before the king. The 
king spake and said unto Daniel, *'Art thou that Daniel, 
who art of the children of the captivity of Judah, whom 
the king my father brought out of Judah? I have 
heard of thee, that the spirit of the gods is in thee, and 
that light and understanding and excellent wisdom are 
found in thee. And now the wise men, the enchanters, 
have been brought in before me, that they should read 
this writing, and make known unto me the interpretation 
thereof; but they could not show the interpretation of 
the thing. But I have heard of thee, that thou canst 
give interpretations, and dissolve doubts: now if thou 
canst read the writing, and make known to me the 
interpretation thereof, thou shalt be clothed with purple, 
and have a chain of gold about thy neck, and shalt be 
the third ruler in the kingdom." 

Then Daniel answered and said before the king, "Let 
thy gifts be to thyself, and give thy rewards to another; 
nevertheless I will read the writing unto the king, and 
make known to him the interpretation. O thou king, 
the Most High God gave Nebuchadnezzar thy father 
the kingdom, and greatness, and glory, and majesty: 
and because of the greatness that he gave him, all the 
peoples, nations, and languages trembled and feared 
before him: whom he would he slew, and whom he 
would he kept alive; and whom he would he raised up, 
and whom he would he put down. But when his heart 
was lifted up, and his spirit was hardened so that he 



102 Short Story 

dealt proudly, he was deposed from his kingly throne, 

and they took his glory from him: and he was driven 

from the sons of men, and his heart was made like the 

beasts', and his dwelling was with the wild asses ; he was 

fed with grass like oxen, and his body was wet with the 

dew of heaven; until he knew that the Most High God 

ruleth in the kingdom of men, and that he setteth up 

over it whomsoever he will. And thou his son, O Bel- 

shazzar, hast not humbled thy heart, though thou 

knewest all this, but hast lifted up thyself against the 

Lord of heaven; and they have brought the vessels of 

his house before thee, and thou and thy lords, thy wives 

and thy concubines, have drunk wine from them; and 

thou hast praised the gods of silver and gold, of brass, 

iron, wood, and stone, which see not, nor hear, nor 

know; and the God in whose hand thy breath is, and 

whose are all thy ways, hast thou not glorified. Then ' 1 

was the part of the hand sent from before him, and this 

writing was inscribed. And this is the writing that was 

inscribed: MENE, MENE, TEKEL, UPHARSIN. 

This is the interpretation of the thing: MENE; God 

hath numbered thy kingdom, and brought it to an end. 

TEKEL; thou art weighed in the balances, and art 

found wanting. PERES ; thy kingdom is divided, and 

given to the Medes and Persians." 

Then commanded Belshazzar, and they clothed Daniel 
with purple, and put a chain of gold about his neck, and 
made proclamation concerning him, that he should be 
the third ruler in the kingdom. 

In that night Belshazzar the Chaldean king was slain. 
And Darius the Mede received the kingdom, being about 
threescore and two years old. 



25. The Story of Jonah 



Now the word of Jehovah came unto Jonah the 
of Amittai, saying, ''Arise, go to Nineveh, that % 



son 



Short Story 103 

city, and cry against it; for their wickedness is come up 
before me." But Jonah rose up to flee unto Tarshish 
from the presence of Jehovah; and he went down to 
Joppa, and found a ship going to Tarshish: so he paid 
the fare thereof, and went down into it, to go with them 
unto Tarshish from the presence of Jehovah. 

But Jehovah sent out a great wind upon the sea, and 
there was a mighty tempest on the sea, so that the ship 
was Hke to be broken. Then the mariners were afraid, 
and cried every man unto his god; and they cast forth 
the wares that were in the ship into the sea, to Hghten 
it unto them. But Jonah was gone down into the inner- 
most parts of the ship; and he lay, and was fast asleep. 
So the shipmaster came to him, and said unto him, 
'What meanest thou, O sleeper? arise, call upon thy 
God, if so be that God will think upon us, that we perish 
not." And they said every one to his fellow, "Come, let 
us cast lots, that we may know for whose cause this evil 
is upon us." So they cast lots, and the lot fell upon 
Jonah. Then said they unto him, "Tell us, we pray 
thee, for whose cause this evil is upon us; what is thine 
occupation? and whence comest thou? what is thy coun- 
try? and of what people art thou?" And he said unto 
them, *T am a Hebrew; and I fear Jehovah, the God of 
heaven, who hath made the sea and the dry land." Then 
were the men exceedingly afraid, and said unto him, 
"What is this that thou hast done?" For the men knew 
that he was fleeing from the presence of Jehovah, because 
he had told them. 

Then said they unto him, "What shall we do unto 
thee, that the sea may be calm unto us?" for the sea grew 
more and more tempestuous. And he said unto them, 
"Take me up, and cast me forth into the sea; so shall 
the sea be calm unto you: for I know that for my sake 
this great tempest is upon you." Nevertheless the men 
rowed hard to get them back to the land ; but they could 



104 Short Story 

not: for the sea grew more and more tempestuous 
against them. Wherefore they cried unto Jehovah, and 
said, ''We beseech thee, O Jehovah, we beseech thee, let 
us not perish for this man's Hfe, and lay not upon us 
innocent blood; for thou, O Jehovah, hast done as it 
pleased thee." So they took up Jonah, and cast him 
forth into the sea; and the sea ceased from its raging. 
Then the men feared Jehovah exceedingly; and they 
offered a sacrifice unto Jehovah, and made vows. 

And Jehovah prepared a great fish to swallow up 
Jonah ; and Jonah was in the belly of the fish three days 
and three nights. Then Jonah prayed unto Jehovah his 
God out of the fish's belly. And he said, 

I called by reason of mine affliction unto Jehovah. 

And he answered me; 

Out of the belly of Sheol cried I, 

And thou heardest my voice. 

For thou didst cast me into the depth, in the heart of the seas, 

And the flood was round about me; 

All thy waves and thy billows passed over me. 

And I said, "I am cast out from before thine eyes; 

Yet I will look again toward thy holy temple." 

The waters compassed me about, even to the soul ; 

The deep was round about me; 

The weeds were wrapped about my head. 

I went down to the bottoms of the mountains : 

The earth with its bars closed upon me for ever : 

Yet hast thou brought up my life from the pit, O Jehovah my 

God. 
When my soul fainted within me, I remembered Jehovah; 
And my prayer came in unto thee, into thy holy temple. 
They that regard lying vanities 
Forsake their own mercy. 

But I will sacrifice unto thee with the voice of thanksgiving; 
I will pay that which I have vowed. 
Salvation is of Jehovah. 

And Jehovah spake unto the fish, and it vomited out 
Jonah upon the dry land. 

And the word of Jehovah came unto Jonah the second 



Short Story 105 

time, saying, "Arise, go unto Nineveh, that great city, 
and preach unto it the preaching that I bid thee." So 
Jonah arose, and went unto Nineveh, according to the 
word of Jehovah. Now Nineveh was an exceeding great 
city, of three days' journey. And Jonah began to enter 
into the city a day's journey, and he cried, and said, 
"Yet forty days, and Nineveh shall be overthrown." 

And the people of Nineveh believed God; and they 
proclaimed a fast, and put on sackcloth, from the 
greatest of them even to the least of them. And the 
tidings reached the king of Nineveh, and he arose from 
his throne, and laid his robe from him, and covered him 
with sackcloth, and sat in ashes. And he made procla- 
mation and published through Nineveh by the decree 
of the king and his nobles, saying, "Let neither man 
nor beast, herd nor flock, taste anything; let them not 
feed, nor drink water; but let them be covered with 
sackcloth, both man and beast, and let them cry mightily 
unto God: yea, let them turn every one from his evil 
way, and from the violence that is in his hands. Who 
knoweth whether God will not turn and repent, and turn 
away from his fierce anger, that we perish not?" And 
God saw their works, that they turned from their evil 
way; and God repented of the evil which he said he would 
do unto them; and he did it not. 

But it displeased Jonah exceedingly, and he was angry. 
And he prayed unto Jehovah, and said, "I pray thee, O 
Jehovah, was not this my saying, when I was yet in my 
country? Therefore I hasted to flee unto Tarshish; 
for I knew that thou art a gracious God, and merciful, 
slow to anger, and abundant in lovingkindness, and re- 
pentest thee of the evil. Therefore now, O Jehovah, 
take, I beseech thee, my life from me ; for it is better for 
me to die than to live." And Jehovah said, "Doest thou 
well to be angry?" Then Jonah went out of the city, and 
sat on the east side of the city, and there made him a 



106 Short Story 

booth, and sat under it in the shade, till he might see what 
would become of the city. 

And Jehovah God prepared a gourd, and made it to 
come up over Jonah, that it might be a shade over his 
head, to deliver him from his evil case. So Jonah was 
exceeding glad because of the gourd. But God prepared 
a worm when the morning rose the next day, and it 
smote the gourd, that it withered. And it came to pass, 
when the sun arose, that God prepared a sultry east 
wind; and the sun beat upon the head of Jonah, that he 
fainted, and requested for himself that he might die, and 
said, '*It is better for me to die than to live." And God 
said to Jonah, "Doest thou well to be angry for the 
gourd ?" And he said, "I do well to be angry, even unto 
death." And Jehovah said, "Thou hast had regard for 
the gourd, for which thou hast not labored, neither 
madest it grow ; which came up in a night, and perished 
in a night: and should not I have regard for Nineveh, 
that great city, wherein are more than sixscore thousand 
persons that cannot discern between their right hand and 
their left hand; and also much cattle?" 



PARABLE 

26. The Vineyard 

Let me sing for my well-beloved a song of my beloved 
touching his vineyard. My well-beloved had a vineyard 
in a very fruitful hill : and he digged it, and gathered out 
the stones thereof, and planted it with the choicest vine, 
and built a tower in the midst of it, and also hewed out 
a winepress therein: and he looked that it should bring 
forth grapes, and it brought forth wild grapes. 

And now, O inhabitants of Jerusalem and men of 
Judah, judge, I pray you, betwixt me and my vineyard. 
What could have been done more to my vineyard, that 
I have not done in it? wherefore, when I looked that 
it should bring forth grapes, brought it forth wild 
grapes? And now I will tell you what I will do to my 
vineyard: I will take away the hedge thereof, and it shall 
be eaten up; I will break down the wall thereof, and it 
shall be trodden down: and I will lay it waste; it shall 
not be pruned nor hoed; but there shall come up briers 
and thorns : I will also command the clouds that they rain 
no rain upon it. For the vineyard of Jehovah of hosts 
is the house of Israel, and the men of Judah his pleas- 
ant plant: and he looked for justice, but, behold, oppres- 
sion; for righteousness, but, behold, a cry. 

27. The Eagles and the Vine 

And the word of Jehovah came unto me, saying, "Son 
of man, put forth a riddle, and speak a parable unto the 
house of Israel; and say. Thus saith the Lord Jehovah: 
"A great eagle with great wings and long pinions, full of 
feathers, which had divers colors, came unto Lebanon, 

107 



108 Parable 

and took the top of the cedar: he cropped off the topmost 
of the young twigs thereof, and carried it unto a land 
of traffic; he set it in a city of merchants. He took also 
of the seed of the land, and planted it in a fruitful soil; 
he placed it beside many waters ; he set it as a willow-tree. 
And it grew, and became a spreading vine of low stature, 
whose branches turned toward him, and the roots thereof 
were under him: so it became a vine, and brought forth 
branches, and shot forth sprigs. 

" * "There was also another great eagle with great 
wings and many feathers : and, behold, this vine did bend 
its roots toward him, and shot forth its branches toward 
him, from the beds of its plantation, that he might water 
it. It was planted in a good soil by many waters, that it 
might bring forth branches, and that it might bear fruit, 
that it might be a goodly vine." ' Say thou. Thus saith 
the Lord Jehovah: ''Shall it prosper? shall he not pull 
up the roots thereof, and cut off the fruit thereof, that it 
may wither ; that all its fresh springing leaves may wither ? 
and not by a strong arm or much people can it be raised 
from the roots thereof. Yea, behold, being planted, shall 
it prosper ? shall it not utterly wither, when the east wind 
toucheth it? it shall wither in the beds where it grew." ' " 

Moreover the word of Jehovah came unto me, saying, 
"Say now to the rebellious house, 'Know ye not what 
these things mean?' tell them, 'Behold, the king of Baby- 
lon came to Jerusalem, and took the king thereof, and 
the princes thereof, and brought them to him to Babylon. 
And he took of the seed royal, and made a covenant with 
him ; he also brought him under an oath, and took away 
the mighty of the land ; that the kingdom might be base, 
that it might not lift itself up, but that by keeping his 
covenant it might stand. But he rebelled against him 
in sending his ambassadors into Egypt, that they might 
give him horses and much people. Shall he prosper? 
shall he escape that doeth such things ? shall he break the 



Parable 109 

covenant, and yet estape?' *As I live,' saith the Lord 
Jehovah, 'surely in the place where the king dwelleth 
that made him king, whose oath he despised, and whose 
covenant he brake, even with him in the midst of Babylon 
he shall die.' Neither shall Pharaoh with his mighty 
army and great company help him in the war, when they 
cast up mounds and build forts, to cut off many persons. 
For he hath despised the oath by breaking the covenant ; 
and behold, he had given his hand, and yet hath done 
all these things; he shall not escape.' Therefore thus 
saith the Lord Jehovah: *As I live, surely mine oath that 
he hath despised, and my covenant that he hath broken, 
I will even bring it upon his own head. And I will 
spread my net upon him, and he shall be taken in my 
snare, and I will bring him to Babylon, and will enter into 
judgment with him there for his trespass that he hath 
trespassed against me. And all his fugitives in all his 
bands shall fall by the sword, and they that remain shall 
be scattered toward every wind: and ye shall know that 
I, Jehovah, have spoken it.' 

"Thus saith the Lord Jehovah: T will also take of the 
lofty top of the cedar, and will set it ; I will crop off from 
the topmost of its young twigs a tender one, and I will 
plant it upon a high and lofty mountain: in the mountain 
of the height of Israel will I plant it; and it shall bring 
forth boughs, and bear fruit, and be a goodly cedar : and 
under it shall dwell all birds of every wing; in the shade 
of the branches thereof shall they dwell. And all the 
trees of the field shall know that I, Jehovah, have brought 
down the high tree, have exalted the low tree, have dried 
up the green tree, and have made the dry tree to flourish : 
I, Jehovah, have spoken and have done it.' " 



[The parables of Jesus given in this volume are as follows; 

128. The Lost Treasure 
128. The Costly Pearl 



110 



Parable 



133- 


The Good Samaritan 


136. 


The Great Supper 


137. 


The Lost Sheep 


138. 


The Lost Coin 


139- 


The Two Brothers 


140. 


The Rich Man and Lazarus 


142. 


The Pharisee and the Publican 


146. 


The Pounds 



The parable, The Two Houses, may be found in the latter 
part of 125. The Sermon on the Mount. The Two Debtors is 
given in 126. The Friend of an Outcast, and The Ungrateful 
Servant are given in 130. A Discourse on Humility.J 



!l 



< 



FABLE 

28. The Trees 

The trees went forth on a time to anoint a king 
over them; and they said unto the oHve-tree, "Reign 
thou over us." But the olive-tree said unto them, 
"Should I leave my fatness, wherewith by me they honor 
God and man, and go to wave to and fro over the trees ?" 
And the trees said to the fig-tree, "Come thou, and reign 
over us." But the fig-tree said unto them, "Should I 
leave my sweetness, and my good fruit, and go to wave 
to and fro over the trees?" And the trees said unto 
the vine, "Come thou, and reign over us." And the vine 
said unto them, "Should I leave my new wine, which 
cheereth God and man, and go to wave to and fro over 
the trees?" Then said all the trees unto the bramble, 
"Come thou and reign over us." And the bramble said 
unto the trees, "If in truth ye anoint me king over you, 
then come and take refuge in my shade; and if not, let 
fire come out of the bramble, and devour the cedars of 
Lebanon," 



111 



il 



Part II 
POETRY 



"The harp the monarch minstrel swept, 

The King of men, the lord of Heaven, 

Which Music hallow'd while she wept 

O'er tones her heart of hearts had given,— 

It softened men of iron mould, 

It gave them virtues not their own ; 

No ear so dull, no soul so cold. 

That felt not, fired not to the tone, 

Till David's lyre grew mightier than his throne ! 

It made our gladden'd valleys ring. 

The cedars bow, the mountains nod; 

Its sound aspired to Heaven and there abode !" 

— Byron, The Harp the Monarch Minstrel Swept. 



"There are no songs to be compared with the songs of Zion." 

—Milton. 



LYRIC POETRY 

29. The Song of Deborah 

[Then sang Deborah and Barak the son of Ahinoam on 
that day, saying:'] 

For that the leaders took the lead in Israel, 
For that the people offered themselves willingly, 
Bless ye Jehovah. 

Hear, O ye kings; give ear, O ye princes; 
I, even I, v^ill sing unto Jehovah; 
I will sing praise to Jehovah, the God of Israel. 
Jehovah, when thou wentest forth out of Seir, 
When thou marchedst out of the field of Edom, 
The earth trembled, the heavens also dropped. 
Yea, the clouds dropped water. 
The mountains quaked at the presence of Jehovah, 
Even yon Sinai at the presence of Jehovah, the God of 
Israel. 

In the days of Shamgar the son of Anath, 

In the days of Jael, the highways were unoccupied, 

And the travellers walked through byways. 

The rulers ceased in Israel, they ceased, 

Until that I Deborah arose. 

That I arose a mother in Israel. 

They chose new gods; 

Then was war in the gates: 

Was there a shield or spear seen 

Among forty thousand in Israel? 

My heart is toward the governors of Israel, 

That offered themselves willingly among the people: 

Bless ye Jehovah. 

115 



116 Lyric Poetry 

Tell of it, ye that ride on white asses, 

Ye that sit on rich carpets. 

And ye that walk by the way. 

Far from the noise of archers, in the places of drawing 

water, 
There shall they rehearse the righteous acts of Jehovah, 
Even the righteous acts of his rule in Israel. 
Then the people of Jehovah went down to the gates. 

Awake, awake, Deborah; 

Awake, awake, utter a song: 

Arise, Barak, and lead away thy captives, thou son of 

Abinoam. 
Then came down a remnant of the nobles and the people; 
Jehovah came down for me against the mighty. 
Out of Ephraim came down they whose root is in 

Amalek ; 
After thee, Benjamin, among thy peoples ; 
Out of Machir came down governors, 
And out of Zebulun they that handle the marshal's staff. 
And the princes of Issachar were with Deborah; 
As was Issachar, so was Barak ; 
Into the valley they rushed forth at his feet. 
By the watercourses of Reuben 
There were great resolves of heart. 
Why sattest thou among the sheepfolds, 
To hear the pipings for the flocks ? 
At the watercourses of Reuben 
There were great searchings of heart. 
Gilead abode beyond the Jordan: 
And Dan, why did he remain in ships? 
Asher sat still at the haven of the sea. 
And abode by his creeks. 
Zebulun was a people that jeoparded their lives unto the 

death, 
And Naphtali, upon the high places of the field. 



} 



Lyric Poetry 117 

The kings came and fought; 

Then fought the kings of Canaan, 

In Taanach by the waters of Megiddo: 

They took no gain of money. 

From heaven fought the stars, 

From their courses they fought against Sisera. 

The river Kishon swept them away, 

That ancient river, the river Kishon. 

O my soul, march on with strength. 

Then did the horsehoofs stamp 

By reason of the prancings, the prancings of their strong 

ones. 
''Curse ye Meroz,'' said the angel of Jehovah, 
*'Curse ye bitterly the inhabitants thereof. 
Because they came not to the help of Jehovah, 
To the help of Jehovah against the mighty." 
Blessed above women shall Jael be, 
The wife of Heber the Kenite; 
Blessed shall she be above women in the tent. 
He asked water, and she gave him milk ; 
She brought him butter in a lordly dish. 
She put her hand to the tent-pin. 
And her right hand to the workmen's hammer ; 
And with the hammer she smote Sisera, she smote 

through his head; 
Yea, she pierced and struck through his temples. 
At her feet he bowed, he fell, he lay; 
At her feet he bowed, he fell: 
Where he bowed, there he fell down dead. 

Through the window she looked forth, and cried. 
The mother of Sisera cried through the lattice, 
"Why Is his chariot so long in coming? 
Why tarry the wheels of his chariots?" 
Her wise ladies answered her. 
Yea, she returned answer to herself. 



118 Lyric Poetry 

"Have they not found, have they not divided the spoil? 

A damsel, two damsels to every man; 

To Sisera a spoil of dyed garments, 

A spoil of dyed garments embroidered, 

Of dyed garments embroidered on both sides, on the necks 

of the spoil?'' 
So let all thine enemies perish, O Jehovah: 
But let them that love him be as the sun when he goeth 

forth in his might. 

30. David's Lament Over Saul and Jonathan 

[And David lamented with this lamentation over Saul 
and over Jonathan his son {and he hade them teach the 
children of Judah the song of the how. hehold, it is writ- 
ten in the hook of Jashar) :] 

Thy glory, O Israel, is slain upon thy high places! 

How are the mighty fallen! 

Tell it not in Gath, 

Publish it not in the streets of Ashkelon ; 

Lest the daughters of the Philistines rejoice, 

Lest the daughters of the uncircumcised triumph. 

Ye mountains of Gilboa, 

Let there be no dew nor rain upon you, neither fields of 

offerings: 
For there the shield of the mighty was vilely cast away, 
The shield of Saul, not anointed with oil. 
From the blood of the slain, from the fat of the mighty, 
The bow of Jonathan turned not back. 
And the sword of Saul returned not empty. 
Saul and Jonathan were lovely and pleasant in their lives, 
And in their death they were not divided : 
They were swifter than eagles. 
They were stronger than lions. 
Ye daughters of Israel, weep over Saul, 
Who clothed you in scarlet delicately, j 

Who put ornaments of gold upon your apparel. i 



Lyric Poetry 119 

How are the mighty fallen in the midst of the battle! 

Jonathan is slain upon thy high places. 

I am distressed for thee, my brother Jonathan: 

Very pleasant hast thou been unto me : 

Thy love to me was wonderful, 

Passing the love of women. 

How are the mighty fallen, 

And the weapons of war perished! 

31. The Fruitful Tree and the Chaff 

Blessed is the man that walketh not in the counsel of the 

wicked, 
Nor standeth in the way of sinners, 
Nor sitteth in the seat of scoffers: 
But his delight is in the law of Jehovah ; 
And on his law doth he mediate day and night. 
And he shall be like a tree planted by the streams of 

water. 
That bringeth forth its fruit in its season. 
Whose leaf also doth not wither ; 
And whatsoever he doeth shall prosper. 
The wicked are not so, 

But are like the chaff which the wind driveth away. 
Therefore the wicked shall not stand in the judgment,. 
Nor sinners in the congregation of the righteous. 
For Jehovah knoweth the way of the righteous ; 
But the way of the wicked shall perish. 

32. A Contemplative Psalm 

O Jehovah, our Lord, 
How excellent is thy name in all the earth, 
Who hast set thy glory upon the heavens! 
Out of the mouth of babes and sucklings hast thou es- 
tablished strength, 
Because of thine adversaries. 
That thou mightest still the enemy and the avenger. 



120 Lyric Poetry 

When I consider thy heavens, the work of thy fingers, 

The moon and the stars, which thou hast ordained; 

What is man, that thou art mindful of him? 

And the son of man, that thou visitest him? 

For thou hast made him but Httle lower than God, 

And crownest him with glory and honor. 

Thou makest him to have dominion over the works of 

thy hands; 
Thou hast put all things under his feet: 
All sheep and oxen, 
Yea, and the beasts of the field. 
The birds of the heavens, and the fish of the sea, 
Whatsoever passeth through the paths of the seas. 
O Jehovah, our Lord, 
How excellent is thy name in all the earth! 

33. The Ways of God in Nature and Life 

The heavens declare the glory of God; 

And the firmament showeth his handiwork. 

Day unto day uttereth speech, 

And night unto night showeth knowledge. 

There is no speech nor language; 

Their voice is not heard. 

Their line is gone out through all the earth. 

And their words to the end of the world. 

In them hath he set a tabernacle for the sun. 

Which is as a bridegroom coming out of his chamber. 

And rejoiceth as a strong man to run his course. 

His going forth is from the end of the heavens. 

And his circuit unto the ends of it; 

And there is nothing hid from the heat thereof. 

The law of Jehovah is perfect, restoring the soul: 
The testimony of Jehovah is sure, making wise the simple. 
The precepts of Jehovah are right, rejoicing the heart: 
The commandment of Jehovah is pure, enlightening the 
eyes. 



Lyric Poetry 121 

The fear of Jehovah is clean, enduring for ever: 

The ordinances of Jehovah are true, and righteous alto- 
gether. 

More to be desired are they than gold, yea, than much 
fine gold; 

Sweeter also than honey and the droppings of the honey- 
comb. 

Moreover by them is thy servant warned: 

In keeping them there is great reward. 

Who can discern his errors? 

Clear thou me from hidden faults. 

Keep back thy servant also from presumptuous sins ; 

Let them not have dominion over me: 

Then shall I be upright, 

And I shall be clear from great transgression. 

Let the words of my mouth and the meditation of my 
heart 

Be acceptable in thy sight, 

Jehovah, my rock, and my redeemer. 

34. The Shepherd's Song 

Jehovah is my shepherd; I shall not want. 

He maketh me to lie down in green pastures; 

He leadeth me beside still waters. 

He restoreth my soul : 

He guideth me in the paths of righteousness for his 

name's sake. 
Yea, though I walk through the valley of the shadow of 

death, 

1 will fear no evil ; for thou art with me ; 
Thy rod and thy staff, they comfort me. 

Thou preparest a table before me in the presence of mine 

enemies: 
Thou hast anointed my head with oil; 
My cup runneth over. 



122 Lyric Poetry 

Surely goodness and lovingkindness shall follow me all 

the days of my life; 
And I shall dwell in the house of Jehovah for ever. 

35. Processional 

The earth is Jehovah's, and the fulness thereof ; 

The world, and they that dwell therein. 

For he hath founded it upon the seas, 

And established it upon the floods. 

Who shall ascend into the hill of Jehovah? 

And who shall stand in his holy place? 

He that hath clean hands, and a pure heart ; 

Who hath not lifted up his soul unto falsehood, 

And hath not sworn deceitfully. 

He shall receive a blessing from Jehovah, 

And righteousness from the God of his salvation. 

This is the generation of them that seek after him, 

That seek thy face, even Jacob. 

Lift up your heads, O ye gates ; 

And be ye lifted up, ye everlasting doors: 

And the King of glory will come in. 

Who is the King of glory? 

Jehovah strong and mighty, 

Jehovah mighty in battle. 

Lift up your heads, O ye gates; 

Yea, lift them up, ye everlasting doors: 

And the King of glory will come in. 

Who Is this King of glory? 

Jehovah of hosts. 

He is the King of glory. 

36. The Thunderstorm 

Ascribe unto Jehovah, O ye sons of the mighty, 
Ascribe unto Jehovah glory and strength. 



Lyric Poetry 123 

Ascribe unto Jehovah the glory due unto his name; 

Worship Jehovah in holy array. 

The voice of Jehovah is upon the waters: 

The God of glory thundereth, 

Even Jehovah upon many waters. 

The voice of Jehovah is powerful; 

The voice of Jehovah is full of majesty. 

The voice of Jehovah breaketh the cedars ; 

Yea, Jehovah breaketh in pieces the cedars of Lebanon. 

He maketh them also to skip like a calf ; 

Lebanon and Sirion like a young wild-ox. 

The voice of Jehovah cleaveth the flames of fire. 

The voice of Jehovah shaketh the wilderness ; 

Jehovah shaketh the wilderness of Kadesh. 

The voice of Jehovah maketh the hinds to calve, 

And strippeth the forests bare: 

And in his temple everything saith, "Glory.'' 

Jehovah sat as King at the Flood ; 
Yea, Jehovah sitteth as King for ever. 
Jehovah will give strength unto his people; 
Jehovah will bless his people with peace. 

37. Exiled from Jerusalem 

As the hart panteth after the water brooks, 

So panteth my soul after thee, O God. 

My soul thirsteth for God, for the living God: 

When shall I come and appear before God? 

My tears have been my food day and night. 

While they continually say unto me, "Where is thy God?" 

These things I remember, and pour out my soul within 

me. 
How I went with the throng, and led them to the house 

of God, 
With the voice of joy and praise, a multitude keeping 

holyday. 



124 Lyric Poetry 

Why art thou cast down, O my soul? 
And why art thou disquieted within me? 
Hope thou in God; for I shall yet praise him 
For the help of his countenance. 

my God, my soul is cast down within me: 
Therefore do I remember thee from the land of the 

Jordan, 

And the Hermons, from the hill Mizar. 

Deep calleth unto deep at the noise of thy waterfalls: 

All thy waves and thy billows are gone over me. 

Yet Jehovah will command his lovingkindness in the day- 
time; 

And in the night his song shall be with me, 

Even a prayer unto the God of my life. 

1 will say unto God my rock, 
"Why hast thou forgotten me? 

Why go I mourning because of the oppression of the 

enemy?" 
As with a sword in my bones, mine adversaries reproach 

me, 
While they continually say unto me, "Where is thy God?" 
Why art thou cast down, O my soul? 
And why art thou disquieted within me? 
Hope thou in God; for I shall yet praise him. 
Who is the help of my countenance, and my God. 

Judge me, O God, and plead my cause against an ungodly 

nation : 
Oh deliver me from the deceiful and unjust man. 
For thou art the God of my strength; why hast thou cast 

me off? 
Why go I mourning because of the oppression of the 

enemy ? 
Oh send out thy light and thy truth; let them lead me: 
Let them bring me unto thy holy hill. 



Lyric Poetry 125 

And to thy tabernacles. 

Then will I go unto the altar of God, 

Unto God my exceeding joy; 

And upon the harp will I praise thee, O God, my God. 

Why art thou cast down, O my soul ? 

And why art thou disquieted within me? 

Hope thou in God ; for I shall yet praise him. 

Who is the help of my countenance, and my God. 

38. An Everlasting Refuge 

God is our refuge and strength, 

A very present help in trouble. 

Therefore will we not fear, though the earth do change, 

And though the mountains be shaken into the heart of 

the seas; 
Though the waters thereof roar and be troubled. 
Though the mountains tremble with the swelling thereof. 

There is a river, the streams whereof make glad the 

city of God, 
The holy place of the tabernacles of the Most High. 
God is in the midst of her; she shall not be moved: 
God will help her, and that right early. 
The nations raged, the kingdoms were moved: 
He uttered his voice, the earth melted. 
Jehovah of hosts is with us; 
The God of Jacob is our refuge. 

Come, behold the works of Jehovah, 
What desolations he hath made in the earth. 
He maketh wars to cease unto the end of the earth; 
He breaketh the bow, and cutteth the spear in sunder ; 
He burneth the chariots in the fire. 
Be still, and know that I am God : 

I will be exalted among the nations, I will be exalted in 
the earth. 



126 Lyric Poetry 

Jehovah of hosts is with us; 
The God of Jacob is our refuge. 

39. The Tabernacles of the Lord 

How amiable are thy tabernacles, 

O Jehovah of hosts! 

My soul longeth, yea, even fainteth for the courts of 

Jehovah ; 
My heart and my flesh cry out unto the living God. 
Yea, the sparrow hath found her a house, 
And the swallow a nest for herself, where she may lay 

her young. 
Even thine altars, O Jehovah of hosts. 
My King, and my God. 
Blessed are they that dwell in thy house: 
They will be still praising thee. 

Blessed is the man whose strength is in thee ; 

In whose heart are the highways to Zion. 

Passing through the valley of Weeping they make it a 

place of springs; 
Yea, the early rain covereth it with blessings. 
They go from strength to strength; 
Every one of them appeareth before God in Zion. 

Jehovah God of hosts, hear my prayer; 
Give ear, O God of Jacob. 

Behold, O God our shield. 

And look upon the face of thine anointed. 

For a day in thy courts is better than a thousand. 

1 had rather be a doorkeeper in the house of my God, 
Than to dwell in the tents of wickedness. 

For Jehovah God is a sun and a shield: 
Jehovah will give grace and glory ; 

No good thing will he withhold from them that walk 
uprightly. 



Lyric Poetry 127 

O Jehovah of hosts, 

Blessed is the man that trusteth in thee. 

40. An Everlasting Dwelling-place 

Lord, thou hast been our dwelling-place 

In all generations. 

Before the mountains were brought forth, 

Or ever thou hadst formed the earth and the world, 

Even from everlasting to everlasting, thou art God. 

Thou turnest man to destruction, 

And sayest, ''Return, ye children of men." 

For a thousand years in thy sight 

Are but as yesterday when it is past. 

And as a watch in the night. 

Thou carriest them away as with a flood ; they are as a 

sleep : 
In the morning they are like grass which groweth up. 
In the morning it flour isheth, and groweth up; 
In the evening it is cut down, and withereth. 
For we are consumed in thine anger, 
And in thy wrath are we troubled. 
Thou hast set our iniquities before thee. 
Our secret sins in the light of thy countenance. 
For all our days are passed away in thy wrath: 
We bring our years to an end as a sigh. 
The days of our years are threescore years and ten. 
Or even by reason of strength fourscore years; 
Yet is their pride but labor and sorrow; 
For it is soon gone, and we fly away. 
Who knoweth the power of thine anger. 
And thy wrath according to the fear that is due unto 

thee? 
So teach us to number our days. 
That we may get us a heart of wisdom. 
Return, O Jehovah; how long? 
And let it repent thee concerning thy servants. 



128 Lyric Poetry 

Oh satisfy us in the morning with thy lovingkindness, 

That we may rejoice and be glad all our days. 

Make us glad according to the days wherein thou hast 

afflicted us, 
And the years wherein we have seen evil. 
Let thy work appear unto thy servants, 
And thy glory upon their children. 
And let the favor of the Lord our God be upon us ; 
And establish thou the work of our hands upon us; 
Yea, the work of our hands establish thou it. 

41. The Fortress of the Secret Place 

He that dwelleth in the secret place of the Most High 

Shall abide under the shadow of the Almighty. 

I will say of Jehovah, "He is my refuge and my fortress ; 

My God, in whom I trust.'' 

For he will deliver thee from the snare of the fowler, 

And from the deadly pestilence. 

He will cover thee with his pinions, 

And under his wings shalt thou take refuge: 

His truth is a shield and a buckler. 

Thou shalt not be afraid for the terror by night, 

Nor for the arrow that flieth by day ; 

For the pestilence that walketh in darkness, 

Nor for the destruction that wasteth at noonday. 

A thousand shall fall at thy side, 

And ten thousand at thy right hand; 

But it shall not come nigh thee. 

Only with thine eyes shalt thou behold, 

And see the reward of the wicked. 

For thou, O Jehovah, art my refuge! 

Thou hast made the Most High thy habitation; 

There shall no evil befall thee. 

Neither shall any plague come nigh thy tent. 

For he will give his angels charge over thee, 

To keep thee in all thy ways. 



m 



Lyric Poetry 129 

They shall bear thee up in their hands. 

Lest thou dash thy foot against a stone. 

Thou shalt tread upon the lion and adder: 

The young lion and the serpent shalt thou trample under 

foot. 
Because he hath set his love upon me, therefore will I 

deliver him : 
I will set him on high, because he hath known my name. 
He shall call upon me, and I will answer him; 
I will be with him in trouble: 
I will deliver him, and honor him. 
With long life will I satisfy him. 
And show him my salvation. 

42. Jehovah is Holy 

Jehovah reigneth; let the peoples tremble: 

He sitteth above the cherubim; let the earth be moved. 

Jehovah is great in Zion ; 

And he is high above all the peoples. 

Let them praise thy great and terrible name: 

Holy is he. 

The king's strength also loveth justice; 

Thou dost establish equity; 

Thou executest justice and righteousness in Jacob. 

Exalt ye Jehovah our God, 

And worship at his footstool: 

Holy is he. 

Moses and Aaron among his priests. 

And Samuel among them that call upon his name; 

They called upon Jehovah, and he answered them. 

He spake unto them in the pillar of cloud: 

They kept his testimonies, 

And the statute that he gave them. 

Thou answeredst them, O Jehovah our God: 

Thou wast a God that forgavest them, 



130 Lyric Poetry 

Though thou tookest vengeance of their doings. 
Exalt ye Jehovah our God, 
And worship at his holy hill; 
For Jehovah our God is holy. 

43. The Mercies of Jehovah 

Bless Jehovah, O my soul ; 

And all that is within me, bless his holy name. 

Bless Jehovah, O my soul. 

And forget not all his benefits: 

Who forgiveth all thine iniquities; 

Who healeth all thy diseases; 

Who redeemeth thy Hf e from destruction ; 

Who crowneth thee with lovingkindness and tender 

mercies ; 
Who satisfieth thy desire with good things. 
So that thy youth is renewed like the eagle. 
Jehovah executeth righteous acts. 
And judgments for all that are oppressed. 
He made known his ways unto Moses, 
His doings unto the children of Israel. 
Jehovah is merciful and gracious. 
Slow to anger, and abundant in lovingkindness. 
He will not always chide; 
Neither will he keep his anger for ever. 
He hath not dealt with us after our sins, 
Nor rewarded us after our iniquities. 
For as the heavens are high above the earth. 
So great is his lovingkindness toward them that fear 

him. 
As far as the east is from the west. 
So far hath he removed our transgressions from us. 
Like as a father pitieth his children. 
So Jehovah pitieth them that fear him. 
For he knoweth our frame; 
He remembereth that we are dust. 



Lyric Poetry 131 

As for man, his days are as grass; 

As a flower of the field, so he flourisheth. 

For the wind passeth over it, and it is gone; 

And the place thereof shall know it no more. 

But the lovingkindness of Jehovah is from everlasting to 

everlasting upon them that fear him. 
And his righteousness unto children's children; 
To such as keep his covenant. 

And to those that remember his precepts to do them. 
Jehovah hath established his throne in the heavens; 
And his kingdom ruleth over all. 
Bless Jehovah, ye his angels, 
That are mighty in strength, that fulfil his word. 
Hearkening unto the voice of his word. 
Bless Jehovah, all ye his hosts. 
Ye ministers of his, that do his pleasure. 
Bless Jehovah, all ye his works. 
In all places of his dominion: 
Bless Jehovah, O my soul. 

44. The Majesty of Jehovah 

Bless Jehovah, O my soul. 

O Jehovah my God, thou art very great ; 

Thou art clothed with honor and majesty: 

Who coverest thyself with light as with a garment; 

Who stretchest out the heavens like a curtain ; 

Who layeth the beams of his chambers in the waters ; 

Who maketh the clouds his chariot; 

Who walketh upon the wings of the wind; 

Who maketh winds his messengers; 

Flames of fire his ministers ; 

Who laid the foundations of the earth. 

That it should not be moved for ever. 

Thou coveredst it with the deep as with a vesture; 

The waters stood above the mountains. 

At thy rebuke they fled ; 



132 Lyric Poetry 

At the voice of thy thunder they hasted away 

(The mountains rose, the valleys sank down) 

Unto the place which thou hadst founded for them. 

Thou hast set a bound that they may not pass over 

That they turn not again to cover the earth. 

He sendeth forth springs into the valleys ; 

They run among the mountains; 

They give drink to every beast of the field; 

The wild asses quench their thirst. 

By them the birds of the heavens have their habitation; 

They sing among the branches. 

He watereth the mountains from his chambers : 

The earth is filled with the fruit of thy works. 

He causeth the grass to grow for the cattle, 

And herb for the service of man; 

That he may bring forth food out of the earth, 

And wine that maketh glad the heart of man, 

And oil to make his face to shine, 

And bread that strengtheneth man's heart. 

The trees of Jehovah are filled with moisture, 

The cedars of Lebanon, which he hath planted; 

Where the birds make their nests: 

As for the stork, the fir-trees are her house. 

The high mountains are for the wild goats; 

The rocks are a refuge for the conies. 

He appointed the moon for seasons: 

The sun knoweth his going down. 

Thou makest darkness, and it is night. 

Wherein all the beasts of the forest creep forth. 

The young lions roar after their prey, 

And seek their food from God. 

The sun arlseth, they get them away. 

And lay them down in their dens. 

Man goeth forth unto his work 

And to his labor until the evening. 

O Jehovah, how manifold are thy works! 



Lyric Poetry 133 

In wisdom hast thou made them all: 

The earth is full of thy riches. 

Yonder is the sea, great and wide. 

Wherein are things creeping innumerable, 

Both small and great beasts. 

There go the ships; 

There is leviathan, whom thou hast formed to play 

therein. 
These wait all for thee, 

That thou mayest give them their food in due season. 
Thou givest unto them, they gather ; 
Thou openest thy hand, they are satisfied with good. 
Thou hidest thy face, they are troubled ; 
Thou takest away their breath, they die. 
And return to their dust. 

Thou sendest forth thy Spirit, they are created; 
And thou renewest the face of the ground. 
Let the glory of Jehovah endure for ever; 
Let Jehovah rejoice in his works: 
Who looketh on the earth, and it trembleth ; 
He toucheth the mountains, and they smoke. 
I will sing unto Jehovah as long as I live: 
I will sing praise to my God while I have any being. 
Let my meditation be sweet unto him : 
I will rejoice in Jehovah. 
Let sinners be consumed out of the earth. 
And let the wicked be no more. 
Bless Jehovah, O my soul. 
Praise ye Jehovah. 

45. A National Anthem 

Oh give thanks unto Jehovah, call upon his name; 
Make known among the peoples his doings. 
Sing unto him, sing praises unto him; 
Talk ye of all his marvellous works. 



134 Lyric Poetry 

Glory ye In his holy name: 

Let the heart of them rejoice that seek Jehovah. 
Seek ye Jehovah and his strength; 
Seek his face evermore. 

Remember his marvellous works that he hath done, 
His wonders, and the judgments of his mouth, 
O ye seed of Abraham his servant, 
Ye children of Jacob, his chosen ones. 
He is Jehovah our God: 
His judgments are in all the earth. 
He hath remembered his covenant for ever. 
The word which he commanded to a thousand gener- 
ations. 
The covenant which he made with Abraham, 
And his oath unto Isaac, 

And confirmed the same unto Jacob for a statute. 
To Israel for an everlasting covenant. 
Saying, "Unto thee will I give the land of Canaan, 
The lot of your inheritance ;" 
When they were but a few men In number. 
Yea, very few, and sojourners in it. 
And they went about from nation to nation, 
From one kingdom to another people. 
He suffered no man to do them wrong; 
Yea, he reproved kings for their sakes, 
Saying, "Touch not mine anointed ones. 
And do my prophets no harm." 
And he called for a famine upon the land ; 
He brake the whole staff of bread. 
He sent a man before them ; 
Joseph was sold for a servant: 
His feet they hurt with fetters: 
He was laid in chains of iron, 
Until the time that his word came to pass, 
The word of Jehovah tried him. 
The king sent and loosed him ; 



Lyric Poetry 135 

Even the ruler of peoples, and let him go free. 

He made him lord of his house, 

And ruler of- all his substance; 

To bind his princes at his pleasure, 

And teach his elders wisdom. 

Israel also came into Egypt; 

And Jacob sojourned in the land of Ham. 

And he increased his people greatly. 

And made them stronger than their adversaries. 

He turned their heart to hate his people, 

To deal subtly with his servants. 

He sent Moses his servant, 

And Aaron whom he had chosen. 

They set among them his signs, 

And wonders in the land of Ham. 

He sent darkness, and made it dark; 

And they rebelled not against his words. 

He turned their waters into blood, 

And slew their fish. 

Their land swarmed with frogs 

In the chambers of their kings. 

He spake, and there came swarms of flies, 

And lice in all their borders. 

He gave them hail for rain. 

And flaming fire in their land. 

He smote their vines also and their fig-trees. 

And brake the trees of their borders. 

He spake, and the locust came. 

And the grasshopper, and that without number. 

And did eat up every herb in their land, 

And did eat up the fruit of their ground. 

He smote also all the first-born in their land, 

The chief of all their strength. 

And he brought them forth with silver and gold; 

And there was not one feeble person among his tribes. 

Egypt was glad when they departed; 



136 Lyric Poetry 

For the fear of them had fallen upon them. 

He spread a cloud for a covering, 

And fire to give light in the night. 

They asked, and he brought quails, 

And satisfied them with the bread of heaven. 

He opened the rock, and waters gushed out; 

They ran in the dry places like a river. 

For he remembered his holy word, 

And Abraham his servant. 

And he brought forth his people with joy. 

And his chosen with singing. 

And he gave them the lands of the nations; 

And they took the labor of the peoples in possession: 

That they might keep his statutes, 

And observe his laws. 

Praise ye Jehovah. 

46. The Great Deliverer 

Oh give thanks unto Jehovah; for he is good; 

For his lovingkindness endureth for ever. 

Let the redeemed of Jehovah say so, 

Whom he hath redeemed from the hand of the adversary. 

And gathered out of the lands. 

From the east and from the west. 

From the north and from the south. 

They wandered in the wilderness in a desert way; 

They found no city of habitation. 

Hungry and thirsty. 

Their soul fainted in them. 

Then they cried unto Jehovah in their trouble, 

And he delivered them out of their distresses. 

He led them also by a straight way, 

That they might go to a city of habitation. 

Oh that men would praise Jehovah for his lovingkindness, 

And for his wonderful works to the children of men ! 



Lyric Poetry 137 

For he satisfieth the longing soul, 

And the hungry soul he filleth with good. 

Such as sat in darkness and in the shadow of death, 

Being bound in affliction and iron, 

Because they rebelled against the words of God, 

And contemned the counsel of the Most High: 

Therefore he brought down their heart with labor ; 

They fell down, and there was none to help. 

Then they cried unto Jehovah in their trouble. 

And he saved them out of their distresses. 

He brought them out of darkness and the shadow of 

death, 
And brake their bonds in sunder. 

Oh that men would praise Jehovah for his lovingkindness, 
And for his wonderful works to the children of men! 
For he hath broken the gates of brass. 
And cut the bars of iron in sunder. 

Fools because of their transgression, 

And because of their iniquities, are afflicted. 

Their soul abhorreth all manner of food; 

And they draw near unto the gates of death. 

Then they cry unto Jehovah in their trouble, 

And he saveth them out of their distresses. 

He sendeth his word, and healeth them. 

And delivereth them from their destructions. 

Oh that men would praise Jehovah for his lovingkindness. 

And for his wonderful works to the children of men! 

And let them offer the sacrifices of thanksgiving, 

And declare his works with singing. 

They that go down to the sea in ships. 

That do business in great waters; 

These see the works of Jehovah, 

And his wonders in the deep. 

For he commandeth, and raiseth the stormy wind, 



138 Lyric Poetry 

Which lifteth up the waves thereof. 

They mount up to the heavens, they go down again to 

the depths: 
Their soul melteth away because of trouble. 
They reel to and fro, and stagger like a drunken man, 
And are at their wits' end. 
Then they cry unto Jehovah in their trouble, 
And he bringeth them out of their distresses. 
He maketh the storm a calm, 
So that the waves thereof are, still. 
Then are they glad because they are quiet ; 
So he bringeth them unto their desired haven. 
Oh that men would praise Jehovah for his lovingkindness, 
And for his wonderful works to the children of men ! 
Let them exalt him also in the assembly of the people, 
And praise him in the seat of the elders. 

He turneth rivers into a wilderness, 

And watersprings into a thirsty ground; 

A fruitful land into a salt desert. 

For the wickedness of them that dwell therein. 

He turneth a wilderness into a pool of water. 

And a dry land into watersprings. 

And there he maketh the hungry to dwell, 

That they may prepare a city of habitation, 

And sow fields, and plant vineyards. 

And get them fruits of increase. 

He blesseth them also, so that they are multiplied greatly ; 

And he suffereth not their cattle to decrease. 

Again, they are diminished and bowed down 

Through oppression, trouble, and sorrow. 

He poureth contempt upon princes, 

And causeth them to wander in the waste, where there 

is no way. 
Yet setteth he the needy on high from, affliction. 
And maketh him families like a flock. 



Lyric Poetry 139 

The upright shall see it, and be glad; 

And all iniquity shall stop her mouth. 

Whoso is wise will give heed to these things ; 

And they will consider the lovingkindnesses of Jehovah. 

47. On Israel's Departure from Egypt 

When Israel went forth out of Egypt, 

The house of Jacob from a people of strange language; 

Judah became his sanctuary, 

Israel his dominion. 

The sea saw it, and fled ; 
The Jordan was driven back. 
The mountains skipped like rams. 
The little hills like lambs. 

What aileth thee, O thou sea, that thou fleest? 
Thou Jordan, that thou turnest back ? 
Ye mountains, that ye skip like rams ; 
Ye little hills, like lambs? 

Tremble, thou earth, at the presence of the Lord, 
At the presence of the God of Jacob, 
Who turned the rock into a pool of water. 
The flint into a fountain of waters. 

48. Praise ye Jehovah 

Oh praise Jehovah, all ye nations ; 

Laud him, all ye peoples. 

For his lovingkindness is great toward us; 

And the truth of Jehovah endureth for ever. 

Praise ye Jehovah. 

49. Jehovah is thy Keeper 

I will lift up mine eyes unto the mountains: 
From whence shall my help come? 



140 Lyric Poetry 

My help cometh from Jehovah, 
Who made heaven and earth. 

He will not suffer thy foot to be moved: 
He that keepeth thee will not slumber. 
Behold, he that keepeth Israel 
Will neither slumber nor sleep. 

Jehovah is thy keeper: 
Jehovah is thy shade upon thy right hand. 
The sun shall not smite thee by day, 
Nor the moon by night. 

Jehovah will keep thee from all evil ; 

He will keep thy soul. 

Jehovah will keep thy going out and thy coming in 

From this time forth and for evermore. 

50. On Return from Captivity 

When Jehovah brought back those that returned to Zion, 
We were like unto them that dream. 
Then was our mouth filled with laughter. 
And our tongue with singing: 
Then said they among the nations, 
''Jehovah hath done great things for them." 
Jehovah hath done great things for us, 
Whereof we are glad. 
Turn again our captivity, O Jehovah, 
As the streams in the South. 
They that sow in tears shall reap in joy. 
He that goeth forth and weepeth, bearing seed for sowing, 
Shall doubtless come again with joy, bringing his sheaves 
with him. 

51. An Elegy 

By the rivers of Babylon, 

There we sat down, yea, we wept, 



I 



Lyric Poetry 141 

When we remembered Zion. 

Upon the willows in the midst thereof 

We hanged up our harps. 

For there they that led us captive required of us songs, 

And they that wasted us required of us mirth, saying, 

''Sing us one of the songs of Zion/' 

How shall we sing Jehovah's song 

In a foreign land? 

If I forget thee, O Jerusalem, 

Let my right hand forget her skill. 

Let my tongue cleave to the roof of my mouth, 

If I remember thee not; 

If I prefer not Jerusalem 

Above my chief joy. 

Remember, O Jehovah, against the children of Edom 

The day of Jerusalem; 

Who said, "Rase it, rase it. 

Even to the foundation thereof." 

O daughter of Babylon, that art to be destroyed, 

Happy shall he be, that rewardeth thee 

As thou hast served us. 

Happy shall he be, that taketh and dasheth thy little ones 

Against the rock. 

52. Praise ye Jehovah 

Praise ye Jehovah. 

Praise ye Jehovah from the heavens: 

Praise him in the heights. 

Praise ye him, all his angels: 

Praise ye him, all his host. 

Praise ye him, sun and moon: 

Praise him, all ye stars of light. 

Praise him, ye heavens of heavens. 

And ye waters that are above the heavens. 

Let them praise the name of Jehovah: 

For he commanded, and they were created. 



142 Lyric Poetry 

He hath also estabHshed them for ever and ever: 

He hath made a decree which shall not pass away. 

Praise Jehovah from the earth, 

Ye sea-monsters, and all deeps; 

Fire and hail, snow and vapor ; 

Stormy wind, fulfilling his word; 

Mountains and all hills; 

Fruitful trees and all cedars; 

Beasts and all cattle; 

Creeping things and flying birds; 

Kings of the earth and all peoples; 

Princes and all judges of the earth; 

Both young men and virgins; 

Old men and children: 

Let them praise the name of Jehovah; 

For his name alone is exalted; 

His glory is above the earth and the heavens. 

And he hath lifted up the horn of his people. 

The praise of all his saints ; 

Even of the children of Israel, a people near unto him. 

Praise ye Jehovah. 

53. A Hallelujah Hymn 

Praise ye Jehovah. 

Praise God in his sanctuary: 

Praise him in the firmament of his power. 

Praise him for his mighty acts: 

Praise him according to his excellent greatness. 

Praise him with trumpet sound: 

Praise him with psaltery and harp. 

Praise him with timbrel and dance: 

Praise him with stringed instruments and pipe. 

Praise him with loud cymbals: 

Praise him with high sounding cymbals. 

Let everything that hath breath praise Jehovah. 

Praise ye Jehovah. 



DRAMATIC POETRY 

54. Job 

Job 

Let the day perish wherein I was born, 

And the night which said, 'There is a man-child con- 
ceived." 

Let that day be darkness; 

Let not God from above seek for it. 

Neither let the light shine upon it. 

Let darkness and the shadow of death claim it for their 
own; 

Let a cloud dwell upon it; 

Let all that maketh black the day terrify it. 

As for that night, let thick darkness seize upon it: 

Let it not rejoice among the days of the year; 

Let it not come into the number of the months. 

Lo, let that night be barren; 

Let no joyful voice come therein. 

Let them curse it that curse the day, 

Who are ready to rouse up leviathan. 

Let the stars of the twilight thereof be dark: 

Let it look for light, but have none ; 

Neither let it behold the eyelids of the morning: 

Because it shut not up the doors of my mother's womb, 

Nor hid trouble from mine eyes. 

Why died I not from the womb? 

Why did I not give up the ghost when my mother bare 
me? 

Why did the knees receive me? 

Or why the breasts, that I should suck ? 

For now should I have lain down and been quiet; 

143 



144 Dramatic Poetry 

I should have slept; then had I been at rest, 

With kings and counsellors of the earth, 

Who built up waste places for themselves; 

Or v^ith princes that had gold, 

Who filled their houses with silver: 

Or as a hidden untimely birth I had not been, 

As infants that never saw light. 

There the wicked cease from troubling; 

And there the weary are at rest, 

There the prisoners are at ease together; 

They hear not the voice of the taskmaster. 

The small and the great are there: 

And the servant is free from his master. 

Wherefore is light given to him that is in misery. 

And life unto the bitter in soul; 

Who long for death, but it cometh not, 

And dig for it more than for hid treasures; 

Who rejoice exceedingly, 

And are glad, when they can find the grave? 

Why is light given to a man whose way is hid. 

And whom God hath hedged in? 

For my sighing cometh before I eat. 

And my groanings are poured out like water. 

For the thing which I fear cometh upon me, 

And that which I am afraid of cometh unto me. 

I am not at ease, neither am I quiet, neither have I rest ; 

But trouble cometh. 

Job 

Is there not a warfare to man upon earth? 
And are not his days like the days of a hireling? 
As a servant that earnestly desireth the shadow. 
And as a hireling that looketh for his wages : 
So am I made to possess months of misery. 
And wearisome nights are appointed to me. 
When I lie down, I say, 



Dramatic Poetry 145 

"When shall I arise, and the night be gone?" 

And I am full of tossings to and fro unto the dawning 

of the day. 
My flesh is clothed with worms and clods of dust; 
My skin closeth up, and breaketh out afresh. 
My days are swifter than a weaver's shuttle, 
And are spent without hope. 
Oh remember that my life is a breath: 
Mine eye shall no more see good. 

The eye of him that seeth me shall behold me no more; 
Thine eyes shall be upon me, but I shall not be. 
As the cloud is consumed and vanisheth away. 
So he that goeth down to Sheol shall come up no more. 
He shall return no more to his house, 
Neither shall his place know him any more. 
Therefore I will not refrain my mouth; 
I will speak in the anguish of my spirit; 
I will complain in the bitterness of my soul. 
Am I a sea, or a sea-monster, 
That thou settest a watch over me? 
When I say, *'My bed shall comfort me, 
My couch shall ease my complaint ;" 
Then thou scarest me with dreams, 
And terrifiest me through visions: 
So that my soul chooseth strangling. 
And death rather than these my bones. 
I loathe my life ; I would not live alway: 
Let me alone ; for my days are vanity. 
What is man, that thou shouldest magnify him, 
And that thou shouldest set thy mind upon him. 
And that thou shouldest visit him every morning. 
And try him every moment? 
How long wilt thou not look away from me, 
Nor let me alone till I swallow down my spittle ? 
If I have sinned, what do I unto thee, O thou watcher of 

men? 



146 Dramatic Poetry 

Why hast thou set me as a mark for thee, 

So that I am a burden to myself? 

And why dost thou not pardon my transgression, and 

take away mine iniquity? 
For now shall I lie down in the dust ; 
And thou wilt seek me diligently, but I shall not be. 

Job 

I have heard many such things: 

Miserable comforters are ye all. 

Shall vain words have an end? 

Or what provoketh thee that thou answerest? 

I also could speak as ye do ; 

If your soul were in my soul's stead, 

I could join words together against you. 

And shake my head at you. 

But I would strengthen you with my mouth, 

And the solace of my lips would assuage your grief. 



earth, cover not thou my blood, 
And let my cry have no resting-place. 
Even now, behold, my witness is in heaven. 
And he that voucheth for me is on high. 
My friends scoff at me: 

But mine eye poureth out tears unto God, 

That he would maintain the right of a man with God, 

And of a son of man with his neighbor ! 

For when a few years are come, 

1 shall go the way whence I shall not return. 
My spirit is consumed, my days are extinct. 
The grave is ready for me. 

Surely there are mockers with me. 
And mine eye dwelleth upon their provocation. 
Give now a pledge, be surety for me with thyself ; 
Who is there that will strike hands with me? 



Dramatic Poetry 147 

For thou hast hid their heart from understanding: 

Therefore shalt thou not exah them. 

He that denounceth his friends for a prey, 

Even the eyes of his children shall fail. 

But he hath made me a byword of the people; 

And they spit in my face. 

Mine eye also is dim by reason of sorrow, 

And all my members are as a shadow. 

Upright men shall be astonished at this, 

And the innocent shall stir up himself against the godless. 

Yet shall the righteous hold on his way, 

And he that hath clean hands shall wax stronger and 

stronger. 
But as for you all, come on now again ; 
And I shall not find a wise man among you. 
My days are past, my purposes are broken off. 
Even the thoughts of my heart. 
They change the night into day: 
*The light," say they, '*is near unto the darkness." 
If I look for Sheol as my house ; 
If I have spread my couch in the darkness; 
If I have said to corruption, "Thou art my father ;" 
To the worm, "Thou art my mother, and my sister ;" 
Where then is my hope? 
And as for my hope, who shall see it? 
It shall go down to the bars of Sheol, 
When once there is rest in the dust. 

Bildad 

How long will ye hunt for words? 

Consider, and afterwards we will speak. 

Wherefore are we counted as beasts, 

And are become unclean in your sight? 

Thou that tearest thyself in thine anger, 

Shall the earth be forsaken for thee? 

Or shall the rock be removed out of its place? 



148 Dramatic Poetry 

Yea, the light of the wicked shall be put out, 
And the spark of his fire shall not shine. 



His remembrance shall perish from the earth, 

And he shall have no name in the street. 

He shall be driven from light into darkness, 

And chased out of the world. 

He shall have neither son nor son's son among his people, 

Nor any remaining where he sojourned. 

They that come after shall be astonished at his day. 

As they that went before were affrighted. 

Surely such are the dwellings of the unrighteous. 

And this is the place of him that knoweth not God. 

Job 

How long will ye vex my soul, 

And break me in pieces with words ? 

These ten times have ye reproached me: 

Ye are not ashamed that ye deal hardly with me. 

And be it indeed that I have erred. 

Mine error remaineth with myself. 

If indeed ye will magnify yourselves against me. 

And plead against me my reproach; 

Know now that God hath subverted me in my cause. 

And hath compassed me with his net. 

Behold, I cry out of wrong, but I am not heard: 

I cry for help, but there is no justice. 

He hath walled up my way that I cannot pass, 

And hath set darkness in my paths. 

He hath stripped me of my glory. 

And taken the crown from my head. 

He hath broken me down on every side, and I am gone ; 

And my hope hath he plucked up like a tree. 

He hath also kindled his wrath against me. 

And he counteth me unto him as one of his adversaries. 



Dramatic Poetry 149 

His troops come on together, 

And cast up their way against me, 

And encamp round about my tent. 

He hath put my brethern far from me, 

And mine acquaintance are wholly estranged from me. 

My kinsfolk have failed. 

And my familiar friends have forgotten me. 

They that dwell in my house, and my maids, count me 

for a stranger: 
I am an alien in their sight. 

I call unto my servant, and he giveth me no answer, 
Though I entreat him with my mouth. 
My breath is strange to my wife. 

And my supplication to the children of mine own mother. 
Even young children despise me ; 
If I arise, they speak against me. 
All my familiar friends abhor me, 
And they whom I loved are turned against me. 
My bone cleaveth to my skin and to my flesh. 
And I am escaped with the skin of my teeth. 
Have pity upon me, have pity upon me, O ye my friends ; 
For the hand of God hath touched me. 
Why do ye persecute me as God, 
And are not satisfied with my flesh? 
Oh that my words were now written ! 
Oh that they were inscribed in a book ! 
That with an iron pen and lead 
They were graven in the rock for ever ! 
But as for me I know that my Redeemer liveth, 
And at last he will stand up upon the earth : 
And after my skin, even this body, is destroyed. 
Then without my flesh shall I see God ; 
Whom I, even I, shall see, on my side, 
And mine eyes shall behold, and not as a stranger. 
My heart is consumed within me. 
If ye say, "How we will persecute him !" 



150 Dramatic Poetry 

And that the root of the matter is found in me ; 
Be ye afraid of the sword: 

For wrath bringeth the punishments of the sword, 
That ye may know there is a judgment. 

Zophar 

Therefore do my thoughts give answer to me, 

Even by reason of my haste that is in me. 

I have heard the reproof which putteth me to shame; 

And the spirit of my understanding answereth me. 

Knowest thou not this of old time, 

Since man was placed upon earth. 

That the triumphing of the wicked is short, 

And the joy of the godless but for a moment? 

Though his height mount up to the heavens. 

And his head reach unto the clouds; ^i 

Yet he shall perish for ever like his own dung: " 

They that have seen him shall say, 'Where is he?" 

He shall fly away as a dream, and shall not be found: 

Yea, he shall be chased away as a vision of the night. 

The eye which saw him shall see him no more ; 

Neither shall his place any more behold him. 

His children shall seek the favor of the poor, 

And his hands shall give back his wealth. 

His bones are full of his youth. 

But it shall lie down with him in the dust. 

Job 

Hear diligently my speech ; 

And let this be your consolations. 

Suffer me, and I also will speak ; 

And after that I have spoken, mock on. 

As for me, is my complaint to man? 

And why should I not be impatient ? 

Mark me, and be astonished, 

And lay your hand upon your mouth. 



I 

I 



Dramatic Poetry 151 

Even when I remember I am troubled, 

And horror taketh hold on my flesh. 

Wherefore do the wicked live, 

Become old, yea, wax mighty in power ? 

Their seed is established with them in their sight, 

And their offspring before their eyes. 

Their houses are safe from fear. 

Neither is the rod of God upon them. 

Their bull gendereth, and f aileth not ; 

Their cow calveth, and casteth not her calf. 

They send forth their little ones like a flock, 

And their children dance. 

They sing to the timbrel and harp, 

And rejoice at the sound of the pipe. 

They spend their days in prosperity. 

And in a moment they go down to Sheol. 

And they say unto God, ''Depart from us; 

For we desire not the knowledge of thy ways. 

What is the Almighty, that we should serve him? 

And what profit should we have, if we pray unto him?'* 

Lo, their prosperity is not in their hand: 

The counsel of the wicked is far from me. 

How oft is it that the lamp of the wicked is put out? 

That their calamity cometh upon them? 

That God distributeth sorrows in his anger? 

That they are as stubble before the wind. 

And as chafif that the storm carrieth away? 

Ye say, "God layeth up his iniquity for his children." 

Let him recompense it unto himself, that he may know it: 

Let his own eyes see his destruction. 

And let him drink of the wrath of the Almighty. 

For what careth he for his house after him. 

When the number of his months is cut off? 

Shall any teach God knowledge, 

Seeing he judgeth those that are high? 

One dieth in his full strength, 



152 Dramatic Poetry 

Being wholly at ease and quiet: 

His pails are full of milk, 

And the marrow of his bones is moistened. 

Another dieth in bitterness of soul, 

And never tasteth of good. 

They lie down alike in the dust, 

And the worm covereth them. 

Jehovah (out of the whirlwind) : 

Who is this that darkeneth counsel 

By words without knowledge? 

Gird up now thy loins like a man ; 

For I will demand of thee, and declare thou unto me. 

Where wast thou when I laid the foundations of the 

earth ? 
Declare, it thou hast understanding. 
Who determined the measures thereof, if thou knowest? 
Or who stretched the line upon it? 
Whereupon were the foundations thereof fastened? 
Or who laid the corner-stone thereof. 
When the morning stars sang together. 
And all the sons of God shouted for joy? 



Hast thou commanded the morning since thy days began. 

And caused the dayspring to know its place ; 

That it might take hold of the ends of the earth. 

And the wicked be shaken out of it? 

It is changed as clay under the seal ; 

And all things stand forth as a garment: 

And from the wicked their light is withholden, 

And the high arm is broken. 

Hast thou entered into the springs of the sea? 

Or hast thou walked in the recesses of the deep? 

Have the gates of death been revealed unto thee? 

Or hast thou seen the gates of the shadow of death? 



Dramatic Poetry 153 

Hast thou comprehended the earth in its breadth? 

Declare, if thou knowest it all. 

Where is the way to the dwelling of Hght? 

And as for darkness, where is the place thereof, 

That thou shouldest take it to the bound thereof, 

And that thou shouldest discern the paths to the house 

thereof ? 
Doubtless, thou knowest, for thou wast then bom, 
And the number of thy days is great ! 
Hast thou entered the treasuries of the snow, 
Or hast thou seen the treasuries of the hail, 
Which I have reserved against the time of trouble. 
Against the day of battle and war? 
By what way is the light parted. 
Or the east wind scattered upon the earth ? 
Who hath cleft a channel for the waterflood, 
Or a way for the lightning of the thunder; 
To cause it to rain on a land where no man is ; 
On the wilderness, wherein there is no man; 
To satisfy the waste and desolate ground, 
And to cause the tender grass to spring forth? 
Hath the rain a father? 
Or who hath begotten the drops of dew? 
Out of whose womb came the ice? 
And the hoary frost of heaven, who hath gendered it? 
The waters hide themselves and become like stone. 
And the face of the deep is frozen. 
Canst thou bind the cluster of the Pleiades, 
Or loose the bands of Orion? 

Canst thou lead forth the Mazzaroth in their season ? 
Or canst thou guide the Bear with her train? 
Knowest thou the ordinances of the heavens? 
Canst thou establish the dominion thereof in the earth? 
Canst thou lift up thy voice to the clouds, 
That abundance of waters may cover thee? 
Canst thou send forth lightnings, that they may go, 



154! Dramatic Poetry 

And say unto thee, ''Here we are?" 

Who hath put wisdom in the inward parts? 

Or who hath given understanding to the mind? 

Who can number the clouds by wisdom ? 

Or who can pour out the bottles of heaven, 

When the dust runneth into a mass, 

And the clods cleave fast together? 

Canst thou hunt the prey for the lioness, 

Or satisfy the appetite of the young lions, 

When they couch in their dens, 

And abide in the covert to lie in wait? 

Who provideth for the raven his prey, 

When his young ones cry unto God, 

And wander for lack of food? 

Knowest thou the time when the wild goats of the rock 

bring forth? 
Or canst thou mark when the hinds do calve ? 
Canst thou number the months that they fulfil ? 
Or knowest thou the time when they bring forth? 
They bow themselves, they bring forth their young, 
They cast out their pains. 
Their young ones become strong, they grow up in the 

open field; 
They go forth, and return not again. 



Is it by thy wisdom that the hawk soareth. 

And stretcheth her wings toward the south ? 

Is it at thy command that the eagle mounteth up. 

And make her nest on high? 

On the cliff she dwelleth, and maketh her home. 

Upon the point of the cliff, and the stronghold. 

From thence she spieth out the prey; 

Her eyes behold it afar off. 

Her young ones also suck up blood: 

And where the slain are, there is she. 



Dramatic Poetry 155 

55. A Song of Deliverance 

Jehovah is my Hght and my salvation; 

Whom shall I fear? 

Jehovah is the strength of my life; 

Of whom shall I be afraid? 

When evil-doers came upon me to eat up my flesh, 

Even mine adversaries and my foes, they stumbled and 

fell. 
Though a host should encamp against me, 
My heart shall not fear: 
Though war should rise against me, 
Even then will I be confident. 

One thing have I asked of Jehovah, that will I seek after: 
That I may dwell in the house of Jehovah all the days 

of my life, 
To behold the beauty of Jehovah, 
And to inquire in his temple. 
For in the day of trouble he will keep me secretly in his 

pavilion : 
In the covert of his tabernacle will he hide me ; 
He will lift me up upon a rock. 
And now shall my head be lifted up above mine enemies 

round about me ; 
And I will offer in his tabernacle sacrifices of joy; 
I will sing, yea, I will sing praises unto Jehovah. 

Hear, O Jehovah, when I cry with my voice : 

Have mercy also upon me, and answer me. 

When thou saidst, ''Seek ye my face ;" my heart said unto 
thee, "Thy face, Jehovah, will I seek." 

Hide not thy face from me ; 

Put not thy servant away in anger: 

Thou hast been my help ; 

Cast me not off, neither forsake me, O God of my salva- 
tion. 



156 Dramatic Poetry 

When my father and my mother forsake me, 

Then Jehovah will take me up. 

Teach me thy way, O Jehovah ; 

And lead me in a plain path, 

Because of mine enemies. 

Deliver me not over unto the will of mine adversaries: 

For false witnesses are risen up against me, 

And such as breathe out cruelty. 

I had fainted, unless I had believed to see the goodness of 

Jehovah 
In the land of the living. 
Wait for Jehovah: 

Be strong, and let thy heart take courage ; 
Yea, wait thou for Jehovah. 

56. Jehovah, the Searcher of the Heart 

O Jehovah, thou hast searched me, and known me. 

Thou knowest my downsitting and mine uprising; 

Thou understandest my thought afar off. 

Thou searchest out my path and my lying down, 

And art acquainted with all my ways. 

For there is not a word in my tongue. 

But, lo, O Jehovah, thou knowest it altogether. 

Thou hast beset me behind and before. 

And laid thy hand upon me. 

Such knowledge is too wonderful for me; 

It is high, I cannot attain unto it. 

Whither shall I go from thy Spirit? 

Or whither shall I flee from thy presence? 

If I ascend up into heaven, thou art there: 

If I make my bed in Sheol, behold, thou art there. 

If I take the wings of the morning. 

And dwell in the uttermost parts of the sea; 

Even there shall thy hand lead me. 

And thy right hand shall hold me. 



I 






Dramatic Poetry 157 

If I say, "Surely the darkness shall overwhelm me, 

And the light about me shall be night ;" 

Even the darkness hideth not from thee, 

But the night shineth as the day: 

The darkness and the light are both alike to thee. 

For thou didst form my inward parts: 

Thou didst cover me in my mother's womb. 

I will give thanks unto thee; for I am fearfully and 

wonderfully made: 
Wonderful are thy works; 
And that my soul knoweth right well. 
My frame was not hidden from thee, 
When I was made in secret. 

And curiously wrought in the lowest parts of the earth. 
Thine eyes did see mine unformed substance; 
And in thy book they were all written. 
Even the days that were ordained for me. 
When as yet there was none of them. 
How precious also are thy thoughts unto me, O God ! 
How great is the sum of them ! 
If I should count them, they are more in number than the 

sand: 
When I awake, I am still with thee. 
Surely thou wilt slay the wicked, O God: 
Depart from me therefore, ye bloodthirsty men. 
For they speak against thee wickedly, 
And thine enemies take thy name in vain. 
Do not I hate them, O Jehovah, that hate thee ? 
And am not I grieved with those that rise up against thee? 
I hate them with perfect hatred: 
They are become mine enemies. 
Search me, O God, and know my heart: 
Try me, and know my thoughts ; 
And see if there by any wicked way in me. 
And lead me in the way evelasting. 



158 Dramatic Poetry 

57. My Beloved ! 

The voice of my beloved ! behold, he cometh, 

Leaping upon the mountains, 

Skipping upon the hills. 

My beloved is like a roe or a young hart: 

Behold, he standeth behind our wall; 

He looketh in at the windows ; 

He glanceth through the lattice. 

My beloved spake, and said unto me, 

"Rise up, my love, my fair one, and come away. 

For, lo, the winter is past ; 

The rain is over and gone; 

The flowers appear on the earth; 

The time of the singing of birds is come, 

And the voice of the turtle-dove is heard in our land; 

The fig-tree ripeneth her green figs, 

And the vines are in blossom ; 

They give forth their fragrance. 

Arise, my love, my fair one, and come away. 

O my dove, that art in the clefts of the rock. 

In the covert of the steep place. 

Let me see thy countenance, 

Let me hear thy voice; 

For sweet is thy voice, and thy countenance is comely." 

Take us the foxes, the little foxes, 

That spoil the vineyards; 

For our vineyards are in blossom. 

My beloved is mine, and I am his: 

He f eedeth his flock among the lilies. 

Until the day be cool, and the shadows flee away. 

Turn, my beloved, and be thou like a roe or a young hart 

Upon the mountains of Bether, 



I 



Dramatic Poetry 159 

By night on my bed 

I sought him whom my soul loveth : 

I sought him, but I found him not. 

I said, *1 will rise now, and go about the city; 

In the streets and in the broad ways 

I will seek him whom my soul loveth:" 

I sought him, but I found him not. 

The watchmen that go about the city found me ; 

To whom I said, **Saw ye him whom my soul loveth?'* 

It was but a little that I passed from them. 

When I found him whom my soul loveth : 

I held him, and would not let him go. 

Until I had brought him into my mother's house, 

And into the chamber of her that conceived me. 

I adjure you, O daughters of Jerusalem, 
By the roes, or by the hinds of the field, 
That ye stir not up, nor awake my love, 
Until he please. 

58. My Beloved in Absence 

I was asleep, but my heart waked: 

It is the voice of my beloved that knocketh, saying, 

"Open to me, my sister, my love, my dove, my undefiled ; 

For my head is filled with dew, 

My locks with the drops of the night." 

I have put off my garment ; 'how shall I put it on ? 

I have washed my feet ; how shall I defile them ? 

My beloved put in his hand by the hole of the door, 

And my heart was moved for him. 

I rose up to open to my beloved ; 

And my hands dropped with myrrh. 

And my fingers with liquid myrrh, 

Upon the handles of the bolt. 

I opened to my beloved ; 

But my beloved had withdrawn himself, and was gone. 



160 Dramatic Poetry 

My soul had failed me when he spake: 

I sought him, but I could not find him ; 

I called him, but he gave me no answer. 

The watchmen that go about the city found me, 

They smote me, they wounded me; 

The keepers of the walls took away my mantle from me. 

I adjure you, O daughters of Jerusalem, 

If ye find my beloved. 

That ye tell him, that I am sick from love. 

What is thy beloved more than another beloved, 
O thou fairest among women ? 
What is thy beloved more than another beloved. 
That thou dost so adjure us? 

My beloved is white and ruddy. 

The chiefest among ten thousand. 

His head is as the most fine gold ; 

His locks are bushy, and black as a raven. 

His eyes are like doves beside the water-brooks. 

Washed with milk, and fitly set. 

His cheeks are as a bed of spices, 

As banks of sweet herbs: 

His lips are as lilies, dropping liquid myrrh. 

His hands are as rings of gold set with beryl: 

His body is as ivory work overlaid with sapphires. 

His legs are as pillars of marble, set upon sockets of fine 

gold: 
His aspect is like Lebanon, excellent as the cedars. 
His mouth is most sweet ; 
Yea, he is altogether lovely. 

This is my beloved, and this is my friend, i « 

O daughters of Jerusalem. -i I 

Whither is thy beloved gone, 
O thou fairest among women ? 



Dramatic Poetry 161 

Whither hath thy beloved turned him, 
That we may seek him with thee ? 

My beloved is gone down to his garden, 
To the beds of spices, 

To feed in the gardens, and to gather lilies. 
I am my beloved's, and my beloved is mine: 
He feedeth his flock among the lilies. 



I 



I 



Part III 
REFLECTION 



i 



"The book is unsurpassed for keenness, for wit, for insight, for 

the charm of concentrated expression, but its permanent value lies 

in the fact that it presents the wise life as the life grounded in the 

fear of God." 

— Wood and Grant, The Bible as Literature. 



n 



REFLECTION 

(59) Where no wise guidance is, the people falleth; 
But in the multitude of counsellors there is safety. 

(60) Heaviness in the heart of a man maketh it stoop; 
But a good word maketh it glad. 

* * 

(61) Righteousness exalteth a nation; 
But sin is a reproach to any people. 

* * 

(62) A soft answer turneth away wrath; 
But a grievous word stirreth up anger. 

(63) Better is a dinner of herbs, where love is. 
Than a stalled ox and hatred therewith. 

* * 

(64) Pleasant words are as a honeycomb. 
Sweet to the soul, and health to the bones. 

* * 

(65) He that is slow to anger is better than the mighty; 
And he that ruleth his spirit, than he that taketh a 

city: 



(66) The words of a man's mouth are as deep waters; 
The wellspring of wisdom is as a flowing brook. 

* * 

(67) The spirit of a man will sustain his infirmity; 
But a broken spirit who can bear? 

165 



166 Reflection 

(68) He that maketh many friends doeth it to his own 

destruction ; 
But there is a friend that sticketh closer than a 
brother. 

(69) The discretion of a man maketh him slow to anger ; 
And it is his glory to pass over a transgression. 

* * 

(70) The glory of young men is their strength; 
And the beauty of old men is the hoary head. 

* * 

(71) Seest thou a man diligent in his business? he shall 

stand before kings; 
He shall not stand before mean men. 

* * 

(72) I went by the field of the sluggard, 

And by the vineyard of the man void of understand- 
ing; 
And, lo, it was all grown over with thorns, 
The face thereof was covered with nettles. 
And the stone wall thereof was broken down. 
Then I beheld, and considered well; 
I saw, and received instruction: 
Yet a little sleep, a little slumber, 
A little folding of the hands to sleep; 
So shall thy poverty come as a robber, 
And thy want as an armed man. 

* * 

(73) A word fitly spoken 

Is like apples of gold in network of silver. 

(74) Where there is no vision, the people cast off re- 

straint ; 
But he that keepeth the law, happy is he. 



Reflection 167 

(75) A man's pride shall bring him low ; 

But he that is of a lowly spirit shall obtain honor. 



(76) There are four things which are little upon the 
earth, 
But they are exceeding wise: 
The ants are a people not strong: 
Yet they provide their food in the summer; 
The conies are but a feeble folk, 
Yet make they their houses in the rocks; 
The locusts have no king. 
Yet go they forth all of them by bands ; 
The lizard taketh hold with her hands, 
Yet is she in kings' palaces. 

{77) There are three things which are stately in their 
march. 
Yea, four which are stately in their going: 
The lion, which is mightest among beasts, 
And turneth not away for any; 
The greyhound; the he-goat also; 
And the king against whom there is no rising up. 



Part IV 

ESSAY 



"Sincere work is good work, be it never so humble; and sincere 
work is not only an indestructible delight to the worker by its very 
genuinenss, but is immortal in the best sense, for it lives for ever in 
its influence." — George Henry Lewes, Success in Literature. 

"An essay, then, may be written either to persuade or merely to 
explain; but in either case it is usually written to show the inside." 
— Charles S. Baldwin, How to Write: a Handbook Based on the 
English Bible. 



ESSAY 

78. On Times and Seasons 

For everything there is a season, and a time for every 
purpose under heaven: a time to be born, and a time to 
die ; a time to plant, and a time to pluck up that which is 
planted ; a time to kill, and a time to heal ; a time to break 
down, and a time to build up ; a time to weep, and a time 
to laugh ; a time to mourn, and a time to dance ; a time to 
cast away stones, and a time to gather stones together; 
a time to embrace, and a time to refrain from embracing ; 
a time to seek, and a time to lose ; a time to keep, and a 
time to cast away ; a time to rend, and a time to sew ; a 
time to keep silence, and a time to speak ; a time to love, 
and a time to hate ; a time for war, and a time for peace. 
What profit hath he that worketh in that wherein he 
laboreth ? I have seen the travail which God hath given 
to the sons of men to be exercised therewith. He hath 
made everything beautiful in its time: also he hath set 
eternity in their heart, yet so that man cannot find out the 
work that God hath done from the beginning even to the 
end. I know that there is nothing better for them, than 
to rejoice, and to do good so long as they live. And also 
that every man should eat and drink, and enjoy good in 
all his labor, is the gift of God. I know that, whatso- 
ever God doeth, it shall be for ever : nothing can be put to 
it, nor anything taken from it; and God hath done it, 
that men should fear before him. That which is hath 
been long ago ; and that w^hich is to be hath long ago been : 
and God seeketh again that which is passed away. 

And moreover I saw under the sun, in the place of 
justice, that wickedness was there; and in the place of 

171 



172 Essay 

righteousness, that wickedness was there. I said in my 
heart, "God will judge the righteous and the wicked;" 
for there is a time there for every purpose and for every 
work. I said in my heart, "It is because of the sons of 
men, that God may prove them, and that they may see 
that they themselves are but as beasts." For that which 
bef alleth the sons of men befalleth beasts ; even one thing 
befalleth them: as the one dieth, so dieth the other; yea, 
they have all one breath; and man hath no preeminence 
above the beasts: for all is vanity. All go unto one place ; 
all are of the dust, and all turn to dust again. Who know- 
eth the spirit of man, whether it goeth upward, and the 
spirit of the beast, whether it goeth downward to the 
earth? Wherefore I saw that there is nothing better, 
than that a man should rejoice in his works; for that is 
his portion: for who shall bring him back to see what 
shall be after him? 

Then I returned and saw all the oppressions that are 
done under the sun: and, behold, the tears of such as were 
oppressed, and they had no comforter; and on the side 
of their oppressors there was power; but they had no 
comforter. Wherefore I praised the dead that have been 
long dead more than the living that are yet alive; yea, 
better than them both did I esteem him that hath not yet 
been, who hath not seen the evil work that is done under 
the sun. 

Then I saw all labor and every skilful work, that for 
this a man is envied of his neighbor. This also is vanity 
and a striving after wind. The fool foldeth his hands 
together, and eateth his own flesh. Better is a handful, 
with quietness, than two handfuls with labor and striving 
after wind. 

Then I returned and saw vanity under the sun. There 
is one that is alone, and he hath not a second ; yea, he hath 
neither son nor brother ; yet is there no end of all his 
labor, neither are his eyes satisfied with riches. "For 



Essay 173 

whom then," saith he, ''do I labor, and deprive my soul 
of good?" This also is vanity, yea, it is a sore travail. 

79. On the Vanity of Desire 

He that loveth silver shall not be satisfied with silver ; 
nor he that loveth abundance, with increase: this also is 
vanity. When goods increase, they are increased that eat 
them; and what advantage is there to the owner thereof, 
save the beholding of them with his eyes? The sleep of 
a laboring man is sweet, whether he eat little or much; 
but the fulness of the rich will not suffer him to sleep. 

There is a grievous evil which I have seen under the 
sun, namely, riches kept by the owner thereof to his 
hurt: and those riches perish by evil adventure; and if he 
hath begotten a son, there is nothing in his hand. As he 
came forth from his mother's womb, naked shall he go 
again as he came, and shall take nothing for his labor, 
which he may carry away in his hand. And this also is 
a grievous evil, that in all points as he came, so shall he 
go: and what profit hath he that he laboreth for the 
wind ? All his days also he eateth in darkness, and he is 
sore vexed, and hath sickness and wrath. 

Behold, that which I have seen to be good and to be 
comely is for one to eat and to drink, and to enjoy good 
in all his labor, wherein he laboreth under the sun, all 
the days of his life which God hath given him: for this is 
his portion. Every man also to whom God hath given 
riches and wealth, and hath given him power to eat there- 
of, and to take his portion, and to rejoice in his labor — 
this is the gift of God. For he shall not much remember 
the days of his life; because God answereth him in the 
joy of his heart. 

There is an evil which I have seen under the sun, and 
it is heavy upon men : a man to whom God giveth riches, 
wealth, and honor, so that he lacketh nothing for his soul 
of all that he desireth, yet God giveth him not power to 



174 Essay 

eat thereof, but an alien eateth it; this is vanity, and it 
is an evil disease. If a man beget a hundred children, and 
live many years, so that the days of his years are many, 
but his soul be not filled with good, and moreover he have 
no burial ; I say, that an untimely birth is better than he : 
for it cometh in vanity, and departeth in darkness, and 
the name thereof is covered with darkness; moreover it 
hath not seen the sun nor known it ; this hath rest rather 
than the other: yea, though he live a thousand years twice 
told, and yet enjoy no good, do not all go to one place ? 

All the labor of man is for his mouth, and yet the 
appetite is not filled. For what advantage hath the wise 
more than the fool? or what hath the poor man, that 
knoweth how to walk before the living? Better is the 
sight of the eyes than the wandering of the desire: this 
also is vanity and a striving after wind. 

Whatsoever hath been, the name thereof was given 
long ago; and it is known what man is; neither can he 
contend with him that is mightier than he. Seeing there 
are many things that increase vanity, what is man the 
better? For who knoweth what is good for man in his 
life, all the days of his vain life which he spendeth as a 
shadow? for who can tell a man what shall be after him 
under the sun? 

80. On the Vanity of Youth 

Truly the light is sweet, and a pleasant thing it is for 
the eyes to behold the sun. Yea, if a man live many 
years, let him rejoice in them all; but let him remember 
the days of darkness, for they shall be many. All that i 

cometh is vanity. 

Rejoice, O young man, in thy youth, and let thy heart 
cheer thee in the days of thy youth, and walk in the ways 
of thy heart, and in the sight of thine eyes ; but know thou, 
that for all these things God will bring thee into judg- 
ment. Therefore remove sorrow from thy heart, and put 



Essay 175 

away evil from thy flesh; for youth and the dawn of Hfe 
are vanity. Remember also thy Creator in the days of 
thy youth, before the evil days come, and the years draw 
nigh, when thou shalt say, "I have no pleasure in them ;" 
before the sun, and the light, and the moon, and the stars, 
are darkened, and the clouds return after the rain ; in the 
day when the keepers of the house shall tremble, and the 
strong men shall bow themselves, and the grinders cease 
because they are few, and those that look out of the win- 
dows shall be darkened, and the doors shall be shut in the 
street; when the sound of the grinding is low, and one 
shall rise up at the voice of a bird, and all the daughters 
of music shall be brought low; yea, they shall be afraid of 
that which is high, and terrors shall be in the way; and 
the almond-tree shall blossom, and the grasshopper shall 
be a burden, and desire shall fail; because man goeth to 
his everlasting home, and the mourners go about the 
streets: before the silver cord is loosed, or the golden 
bowl is broken, or the pitcher is broken at the fountain, or 
the wheel broken at the cistern, and the dust returneth 
to the earth as it was, and the spirit returneth unto God 
who gave it. 

^'Vanity of vanities," saith the Preacher; "all is 
vanity." 

81. On the Nature of Temptation 

Blessed is the man that endureth temptation ; for when 
he hath been approved, he shall receive the crown of life, 
which the Lord promised to them that love him. Let no 
man say when he is tempted, "I am tempted of God;" 
for God cannot be tempted with evil, and he himself 
tempteth no man: but each man is tempted, when he is 
drawn away by his own lust, and enticed. Then the lust, 
when it hath conceived, beareth sin : and the sin, when it 
is full-grown, bringeth forth death. Be not deceived, my 
beloved brethren. Every good gift and every perfect gift 



176 Essay 

is from above, coming down from the Father of Hghts, 
with whom can be no variation, neither shadow that is 
cast by turning. Of his own will he brought us forth by 
the word of truth, that we should be a kind of first-fruits 
of his creatures. 

Ye know this, my beloved brethren. But let every man 
be swift to hear, slow to speak, slow to wrath: for the 
wrath of man worketh not the righteousness of God. 
Wherefore putting away all filthiness and overflowing 
of wickedness, receive with meekness the implanted word, 
which is able to save your souls. But be ye doers of the 
word, and not hearers only, deluding your own selves. 
For if any one is a hearer of the word and not a doer, he 
is like unto a man beholding his natural face in a mirror: 
for he beholdeth himself, and goeth away, and straight- 
way forgetteth what manner of man he was. But he that 
looketh into the perfect law, the law of liberty, and so 
continueth, being not a hearer that forgetteth but a doer 
that worketh, this man shall be blessed in his doing. If 
any man thinketh himself to be religious, while he bridleth 
not his tongue but deceiveth his heart, this man's religion 
is vain. Pure religion and undefiled before our God and 
Father is this, to visit the fatherless and widows in their 
affliction, and to keep oneself unspotted from the world. 

82. On Respect of Persons 

My brethern, hold not the faith of our Lord Jesus 
Christ, the Lord of glory, with respect of persons. For 
if there come into your synagogue a man with a gold 
ring, in fine clothing, and there come in also a poor man 
in vile clothing ; and ye have regard to him that weareth 
the fine clothing, and say, "Sit thou here in a good place ;" 
and ye say to the poor man, "Stand thou there, or sit 
under my footstool ;" do ye not make distinctions among 
yourselves, and become judges with evil thoughts? 
Hearken, my beloved brethren ; did not God choose them 



Essay 177 

that are poor as to the world to be rich in faith, and heirs 
of the kingdom which he promised to them that love him? 
But ye have dishonored the poor man. Do not the rich 
oppress you, and themselves drag you before the judg- 
ment-seats ? Do not they blaspheme the honorable name 
by which ye are called? Howbeit if ye fulfil the royal 
law, according to the scripture, "Thou shalt love thy 
neighbor as thyself," ye do well: but if ye have respect 
of persons, ye commit sin, being convicted by the law 
as transgressors. For whosoever shall keep the whole 
law, and yet stumble in one point, he is become guilty of 
all. For he that said, *'Do not commit adultery," said 
also, ''Do not kill." Now if thou dost not commit adul- 
tery, but killest, thou art become a transgressor of the 
law. So speak ye, and so do, as men that are to be 
judged by a law of liberty. For judgment is without 
mercy to him that hath showed no mercy : mercy glorieth 
against judgment. 

83. On Faith and Works 

What doth it profit, my brethren, if a man say he hath 
faith, but have not works? can that faith save him? If 
a brother or sister be naked and in lack of daily food, 
and one of you say unto them, '*Go in peace, be ye 
warmed and filled ;" and yet ye give them not the things 
needful to the body ; what doth it profit ? Even so faith, 
if it have not works, is dead in itself. Yea, a man will 
say, 'Thou hast faith, and I have works: show me thy 
faith apart from thy works, and I by my works will 
show thee my faith." Thou believest that God is one; 
thou doest well: the demons also believe, and shudder. 
But wilt thou know, O vain man, that faith apart from 
works is barren? Was not Abraham our father justified 
by works, in that he offered up Isaac his son upon the 
altar? Thou seest that faith wrought with his works, 
and by works was faith made perfect ; and the scripture 



178 Essay 

was fulfilled which saith, ''And Abraham believed God, 
and it was reckoned unto him for righteousness; and he 
was called the friend of God." Ye see that by works 
a man is justified, and not only by faith. And in Hke 
manner was not also Rahab the harlot justified by works, 
in that she received the messengers, and sent them out 
another way? For as the body apart from the spirit is 
dead, even so faith apart from works is dead. 

84. On the Tongue 

Be not many of you teachers, my brethren, knowing 
that we shall receive heavier judgment. For in many 
things we all stumble. If any stumbleth not in word, 
the same is a perfect man, able to bridle the whole body 
also. Now if we put the horses' bridles into their mouths 
that they may obey us, we turn about their whole body 
also. Behold, the ships also, though they are so great 
and are driven by rough winds, are yet turned about by 
a very small rudder, whither the impulse of the steers- 
man willeth. So the tongue also is a little member, 
and boasteth great things. Behold, how much wood is 
kindled by how small a fire! And the tongue is a fire: 
the world of iniquity among our members is the tongue, 
which defileth the whole body, and setteth on fire the 
wheel of nature, and is set on fire by hell. For every 
kind of beasts and birds, of creeping things and things 
in the sea, is tamed, and hath been tamed by mankind: 
but the tongue can no man tame, it is a restless evil, it 
is full of deadly poison. Therewith bless we the Lord 
and Father ; and therewith curse we men, who are made 
after the likeness of God: out of the same mouth cometh 
forth blessing and cursing. My brethren, these things 
ought not so to be. Doth the fountain send forth from 
the same opening sweet water and bitter? can a fig tree, 
my brethren, yield olives, or a vine figs? neither can salt 
water yield sweet. 



Essay 179 

85. On True Wisdom 

Who is wise and understanding among you? let him 
show by his good Ufe his works in meekness of wisdom. 
But if ye have bitter jealousy and faction in your heart, 
glory not and lie not against the truth. This wisdom is 
not a wisdom that cometh down from above, but is 
earthly, sensual, devilish. For where jealousy and fac- 
tion are, there is confusion and every vile deed. But 
the wisdom that is from above is first pure, then peace- 
able, gentle, easy to be entreated, full of mercy and good 
fruits, without variance, without hypocrisy. And the 
fruit of righteousness is sown in peace for them that 
make peace. 



Part V 
PROPHECY 



"The word unto the prophet spoken 
Was writ on tables yet unbroken ; 
The word by seers or sibyls told 
In groves of oak, or fanes of gold, 
Still floats upon the morning wind, 
Still whispers to the willing mind. 
One accent of the Holy Ghost 
The heedless world hath never lost." 

— Emerson, The Problem, 



RHAPSODY 

86. The Coming of a Deliverer 

The people that walked in darkness have seen a great 
light: they that dwelt in the land of the shadow of death, 
upon them hath the light shined. Thou hast multiplied 
the nation, thou hast increased their joy: they joy before 
thee according to the joy in harvest, as men rejoice when 
they divide the spoil. For the yoke of his burden, and 
the staff of his shoulder, the rod of his oppressor, thou 
hast broken as in the day of Midian. For all the armor 
of the armed man in the tumult, and the garments rolled 
in blood, shall be for burning, for fuel of fire. For unto 
us a child is born, unto us a son is given ; and the govern- 
ment shall be upon his shoulder: and his name shall be 
called Wonderful, Counsellor, Mighty God, Everlasting 
Father, Prince of Peace. Of the increase of his govern- 
ment and of peace there shall be no end, upon the throne 
of David, and upon his kingdom, to establish it, and to 
uphold it with justice and with righteousness from hence- 
forth even for ever. The zeal of Jehovah of hosts will 
perform this. 

87. An Age of Peace 

And there shall come forth a shoot out of the stock of 
Jesse, and a branch out of his roots shall bear fruit. And 
the Spirit of Jehovah shall rest upon him, the spirit of 
wisdom and understanding, the spirit of counsel and 
might, the spirit of knowledge and of the fear of Jehovah. 
And his delight shall be in the fear of Jehovah; and he 
shall not judge after the sight of his eyes, neither decide 
after the hearing of his ears ; but with righteousness shall 

183 



184 Rhapsody 

he judge the poor, and decide with equity for the meek 
of the earth; and he shall smite the earth with the rod of 
his mouth; and with the breath of his lips shall he slay 
the wicked. And righteousness shall be the girdle of his 
waist, and faithfulness the girdle of his loins. 

And the wolf shall dwell with the lamb, and the leopard 
shall lie down with the kid; and the calf and the young 
lion and the f atling together ; and a little child shall lead 
them. And the cow and the bear shall feed ; their young 
ones shall lie down together ; and the lion shall eat straw 
like the ox. And the sucking child shall play on the 
hole of the asp, and the weaned child shall put his hand 
on the adder's den. They shall not hurt nor destroy in 
all my holy mountain ; for the earth shall be full of the 
knowledge of Jehovah, as the waters cover the sea. 

And it shall come to pass in that day, that the root of 
Jesse, that standeth for an ensign of the peoples, unto 
him shall the nations seek; and his resting-place shall be 
glorious. 

88. Behold, your God! 

"Comfort ye, comfort ye my people," saith your God. 
"Speak ye comfortably to Jerusalem; and cry unto her, 
that her warfare is accomplished, that her iniquity is 
pardoned, that she hath received of Jehovah's hand 
double for all her sins." 

The voice of one that crieth, "Prepare ye in the wilder- 
ness the way of Jehovah ; make level in the desert a high- 
way for our God. Every valley shall be exalted, and 
every mountain and hill shall be made low; and the 
uneven shall be made level, and the rough places a plain: 
and the glory of Jehovah shall be revealed, and all flesh 
shall see it together; for the mouth of Jehovah hath 
spoken it." 

The voice of one saying, "Cry." 

And one said, "What shall I cry? All flesh is grass, 



Rhapsody 185 

and all the goodliness thereof is as the flower of the field. 
The grass withereth, the flower fadeth, because the breath 
of Jehovah bloweth upon it; surely the people is grass." 

'The grass withereth, the flower fadeth; but the word 
of our God shall stand for ever." 

"O thou that tellest good tidings to Zion, get thee up 
on a high mountain ; O thou that tellest good tidings to 
Jerusalem, Hft up thy voice with strength; lift it up, be 
not afraid; say unto the cities of Judah, 'Behold, your 
God!'" 

"Behold, the Lord Jehovah will come as a mighty one, 
and his arm will rule for him: Behold, his reward is 
with him, and his recompense before him. He will feed 
his flock like a shepherd, he will gather the lambs in his 
arm, and carry them in his bosom, and will gently lead 
those that have their young." 

'Who hath measured the waters in the hollow of his 
hand, and meted out heaven with the span, and compre- 
hended the dust of the earth in a measure, and weighed 
the mountains in scales, and the hills in a balance? Who 
hath directed the Spirit of Jehovah, or being his coun- 
sellor hath taught him ? With whom took he counsel, and 
who instructed him, and taught him in the path of justice, 
and taught him knowledge, and showed to him the way 
of understanding? Behold, the nations are as a drop of 
a bucket, and are accounted as the small dust of the 
balance: behold, he taketh up the isles as a very little 
thing. And Lebanon is not sufficient to burn, nor the 
beasts thereof sufficient for a burnt-offering. All the 
nations are as nothing before him; they are accounted 
by him as less than nothing, and vanity. 

"To whom then will ye liken God? or what likeness 
will ye compare unto him ? The image, a workman hath 
cast it, and the goldsmith overlayeth it with gold, and 
casteth for it silver chains. He that is too impoverished 
for such an oblation chooseth a tree that will not rot ; he 



186 Rhapsody 

seeketh unto him a skilful workman to set up a graven 
image, that shall not be moved. Have ye not known? 
have ye not heard? hath it not been told you from the 
beginning ? have ye not understood from the foundations 
of the earth? It is he that sitteth above the circle of the 
earth, and the inhabitants thereof are as grasshoppers; 
that stretcheth out the heavens as a curtain, and spreadeth 
them out as a tent to dwell in; that bringeth princes to 
nothing; that maketh the judges of the earth as vanity. 
Yea, they have not been planted ; yea, they have not been 
sown; yea, their stock hath not taken root in the earth: 
moreover he bloweth upon them, and they wither, and 
the whirlwind taketh them away as stubble. *To whom 
then will ye liken me, that I should be equal to him?' saith 
the Holy One. Lift up your eyes on high, and see who 
hath created these, that bringeth out their host by num- 
ber ; he calleth them all by name ; by the greatness of his 
might, and for that he is strong in power, not one is 
lacking. 

"Why sayeth thou, O Jacob, and speakest, O Israel, 
*My way is hid from Jehovah, and the justice due to me 
is passed away from my God?' Hast thou not known? 
hast thou not heard ? The everlasting God, Jehovah, the 
Creator of the ends of the earth, fainteth not, neither is 
weary; there is no searching of his understanding. He 
giveth power to the faint ; and to him that hath no might 
he increaseth strength. Even the youths shall faint and 
be weary, and the young men shall utterly fall : but they 
that wait for Jehovah shall renew their strength; they 
shall mount up with wings as eagles ; they shall run, and 
not be weary; they shall walk, and not faint." 

89. Thy God Reigneth 

Awake, awake, put on thy strength, O Zion; put on 
thy beautiful garments, O Jerusalem, the holy city: for 
henceforth there shall no more come into thee the un- 



Rhapsody 187 

circumcised and the unclean. Shake thyself from the 
dust; arise, sit on thy throne, O Jerusalem: loose thy- 
self from the bonds of thy neck, O captive daughter of 
Zion. 

For thus saith Jehovah, "Ye were sold for nought ; and 
ye shall be redeemed without money." For thus saith 
the Lord Jehovah, "My people went down at the first into 
Egypt to sojourn there: and the Assyrian hath oppressed 
them without cause." "Now therefore, what do I here," 
saith Jehovah, "seeing that my people is taken away for 
nought?" "They that rule over them do howl," saith 
Jehovah, "and my name continually all the day is blas- 
phemed. Therefore my people shall know my name: 
therefore they shall know in that day that I am he that 
doth speak ; behold, it is I." 

How beautiful upon the mountains are the feet of him 
that bringeth good tidings, that publisheth peace, that 
bringeth good tidings of good, that publisheth salva- 
tion, that saith unto Zion, "Thy God reigneth!" The 
voice of thy watchmen! they lift up the voice, together 
do they sing ; for they shall see eye to eye, when Jehovah 
returneth to Zion. Break forth into joy, sing together, 
ye waste places of Jerusalem; for Jehovah hath com- 
forted his people, he hath redeemed Jerusalem. Jehovah 
hath made bare his holy arm in the eyes of all the nations ; 
and all the ends of the earth have seen the salvation of 
our God. 

90. The Man of Sorrows! 

Who hath believed our message? and to whom hath 
the arm of Jehovah been revealed? For he grew up 
before him as a tender plant, and as a root out of a dry 
ground: he hath no form nor comeHness; and when we 
see him, there is no beauty that we should desire him. 
He was despised, and rejected of men ; a man of sorrows, 
and acquainted with grief: and as one from whom men 



188 Rhapsody 

hide their face he was despised; and we esteemed him 
not. 

Surely he hath borne our griefs, and carried our sor- 
rows; yet we did esteem him stricken, smitten of God, 
and afflicted. But he was wounded for our transgres- 
sions, he was bruised for our iniquities ; the chastisement 
of our peace was upon him ; and with his stripes we are 
healed. All we like sheep have gone^ astray; we have 
turned every one to his own way ; and Jehovah hath laid 
on him the iniquity of us all. 

He was oppressed, yet when he was afflicted he opened 
not his mouth ; as a lamb that is led to the slaughter, and 
as a sheep that before its shearers is dumb, so he opened 
not his mouth. By oppression and judgment he was 
taken away; and as for his generation, who among them 
considered that he was cut off out of the land of the living 
for the transgression of my people to whom the stroke 
was due? And they made his grave with the wicked, 
and with a rich man in his death ; although he had done 
no violence, neither #as any deceit in his mouth. 

Yet it pleased Jehovah to bruise him ; he hath put him 
to grief: when thou shalt make his soul an offering for 
sin, he shall see his seed, he shall prolong his days, and 
the pleasure of Jehovah shall prosper in his hand. He 
shall see of the travail of his soul, and shall be satisfied: 
by the knowledge of himself shall my righteous servant 
justify many ; and he shall bear their iniquities. There- 
fore will I divide him a portion with the great, and he 
shall divide the spoil with the strong ; because he poured 
out his soul unto death, and was numbered with the 
transgressors: yet he bare the sin of many, and made in- 
tercession for the transgressors. 

91. Behold, a Leader and Commander! 

Ho, every one that thirsteth, come ye to the waters, 
and he that hath no money ; come ye, buy, and eat ; yea, 



Rhapsody 189 

come, buy wine and milk without money and without 
price. Wherefore do ye spend money for that which is 
not bread? and your labor for that which satisfieth not? 
hearken diligently unto me, and eat ye that which is 
good, and let your soul delight itself in fatness. Incline 
your ear, and come unto me; hear, and your soul shall 
live: and I will make an everlasting covenant with you, 
even the sure mercies of David. Behold, I have given 
him for a witness to the peoples, a leader and commander 
to the peoples. Behold, thou shalt call a nation that thou 
knowest not ; and a nation that knew not thee shall run 
unto thee, because of Jehovah thy God, and for the Holy 
One of Israel; for he hath glorified thee. 

Seek ye Jehovah while he rnay be found ; call ye upon 
him while he is near: let the wicked forsake his way, 
and the unrighteous man his thoughts; and let him re- 
turn unto Jehovah, and he will have mercy upon him; 
and to our God, for he will abundantly pardon. "For 
my thoughts are not your thoughts, neither are your 
ways my ways," saith Jehovah. 'Tor as the heavens are 
higher than the earth, so are my ways higher than your 
ways, and my thoughts than your thoughts. For as the 
rain cometh down and the snow from heaven, and re- 
turneth not thither, but watereth the earth, and maketh 
it bring forth and bud, and giveth seed to the sower and 
bread to the eater; so shall my word be that goeth forth 
out of my mouth: it shall not return unto me void, but 
it shall accomplish that which I please, and it shall prosper 
in the thing whereto I sent it. For ye shall go out with 
joy, and be led forth with peace: the mountains and the 
hills shall break forth before you into singing; and all 
the trees of the field shall clap their hands." Instead of 
the thorn shall come up the fir-tree; and instead of the 
brier shall come up the myrtle-tree: and it shall be to 
Jehovah for a name, for an everlasting sign that shall 
not be cut off. 



190> Rhapsody 

92. Rejoice, O Daughter of Zion 

Sing, O daughter of. Zion; shout, O Israel; be glad 
and rejoice with all the heart, O daughter of Jerusalem. 
Jehovah hath taken away thy judgments, he hath cast 
out thine enemy: the King of Israel, even Jehovah, is 
in the midst of thee; thou shalt not fear evil any more. 
In that day it shall be said to Jerusalem, 'Tear thou not ; 

Zion, let not thy hands be slack." Jehovah thy God 
is in the midst of thee, a mighty one who will save; he 
will rejoice over thee with joy; he will rest in his love; 
he will joy over thee with singing. 

"I will gather them that sorrow for the solemn as- 
sembly, who were of thee; to whom the burden upon 
her was a reproach. Behold, at that time I will deal 
with all them that afflict thee ; and I will save that which 
is lame, and gather that which was driven away; and I 
will make them a praise and a name, whose shame hath 
been in all the earth. At that time will I bring you in, 
and at that time will I gather you; for I will make you 
a name and a praise among all the peoples of the earth, 
when I bring back your captivity before your eyes," saith 
Jehovah. 

93. Behold, thy King! 

Rejoice greatly, O daughter of Zion; shout, O daugh- 
ter of Jerusalem: behold, thy king cometh unto thee; he 
is just, and having salvation ; lowly, and riding upon an 
ass, even upon a colt the foal of an ass. And I will cut 
off the chariot from Ephraim, and the horse from Jeru- 
salem; and the battle bow shall be cut off; and he shall 
speak peace unto the nations: and his dominion shall 
be from sea to sea, and from the River to the ends of the 
earth. 

As for thee also, because of the blood of thy covenant 

1 have set free thy prisoners from the pit wherein is no 
water. Turn you to the stronghold, ye prisoners of 



Rhapsody 191 

hope: even to-day do I declare that I will render double 
unto thee. For I have bent Judah for me, I have filled 
the bow with Ephraim; and I will stir up thy sons, O 
Zion, against thy sons, O Greece, and will make thee as 
the sword of a mighty man. And Jehovah shall be seen 
over them ; and his arrow shall go forth as the lightning ; 
and the Lord Jehovah will blow the trumpet, and will go 
with whirlwinds of the south. Jehovah of hosts will 
defend them ; and they shall devour, and shall tread down 
the sling-stones ; and they shall drink, and make a noise 
as through wine ; and they shall be filled like bowls, like 
the corners of the altar. And Jehovah their God will 
save them in that day as the flock of his people ; for they 
shall be as the stones of a crown, lifted on high over his 
land. For how great is his goodness, and how great is 
his beauty ! grain shall make the young men flourish, and 
new wine the virgins. 



INVECTIVE 

94. Against Babylon 

Make sharp the arrows, hold firm the shields: Jehovah 
hath stirred up the spirit of the kings of the Medes; 
because his purpose is against Babylon, to destroy it: for 
it is the vengeance of Jehovah, the vengeance of his 
temple. Set up a standard against the walls of Babylon, 
make the watch strong, set the watchmen, prepare the 
ambushes ; for Jehovah hath both purposed and done that 
which he spake concerning the inhabitants of Babylon. 
O thou that dwellest upon many waters, abundant in 
treasures, thine end is come, the measure of thy covet- 
ousness. Jehovah of hosts hath sworn by himself, say- 
ing, ''Surely I will fill thee with men, as with the canker- 
worm; and they shall lift up a shout against thee." 

He hath made the earth by his power, he hath estab- 
lished the world by his wisdom, and by his understanding 
hath he stretched out the heavens. When he uttereth 
his voice, there is a tumult of waters in the heavens, and 
he causeth the vapors to ascend from the ends of the 
earth; he maketh lightnings for the rain, and bringeth 
forth the wind out of his treasuries. Every man is 
become brutish and is without knowledge; every gold- 
smith is put to shame by his image ; for his molten image 
is falsehood, and there is no breath in them. They are 
vanity, a work of delusion: in the time of their visitation 
they shall perish. The portion of Jacob is not like these; 
for he is the former of all things ; and Israel is the tribe 
of his inheritance: Jehovah of hosts is his name. 

192 



Invective 193 

95. Against Tyre 

The word of Jehovah came again unto me, saying, 
*And thou, son of man, take up a lamentation over Tyre; 
and say unto Tyre, 'O thou that dwellest at the entry of 
the sea, that art the merchant of the peoples unto many 
isles, thus saith the Lord Jehovah: *Thou, O Tyre, hast 
said, T am perfect in beauty/ Thy borders are in the 
heart of the seas ; thy builders have perfected thy beauty. 
They have made all thy planks of fir-trees from Senir; 
they have taken a cedar from Lebanon to make a mast 
for thee. Of the oaks of Bashan have they made thine 
oars ; they have made thy benches of ivory inlaid in box- 
wood, from the isles of Kittim. Of fine linen with 
broidered work from Egypt was thy sail, that it might 
be to thee for an ensign; blue and purple from the isles 
of Elishah was thine awning. The inhabitants of Sidon 
and Arvad were thy rowers : thy wise men, O Tyre, were 
in thee, they were thy pilots. The old men of Gebal 
and the wise men thereof were in thee thy calkers: all 
the ships of the sea with their mariners were in thee to 
deal in thy merchandise. Persia and Lud and Put were 
in thine army, thy men of war: they hanged the shield and 
helmet in thee ; they set forth thy comeliness. The men of 
Arvad with thine army were upon thy walls round about, 
and valorous men were in thy towers ; they hanged their 
shields upon thy walls round about; they have perfected 
thy beauty. 

" * ''Tarshish was thy merchant by reason of the mul- 
titude of all kinds of riches; with silver, iron, tin, and 
lead, they traded for thy wares. Javan, Tubal, and 
Meshech, they were thy traffickers; they traded the per- 
sons of men and vessels of brass for thy merchandise. 
They of the house of Togarmah traded for thy wares 
with horses and warhorses and mules. The men of 
Dedan were thy traffickers ; many isles were the mart of 



194 Invective 

thy hand: they brought thee in exchange horns of ivory 
and ebony. Syria was thy merchant by reason of the 
muUitude of thy handiworks: they traded for thy wares 
with emeralds, purple, and broidered work, and fine linen, 
and coral, and rubies. Judah, and the land of Israel, 
they were thy traffickers: they traded for thy merchan- 
dise wheat of Minnith, and pannag, and honey, and oil, 
and balm. Damascus was thy merchant for the multi- 
tude of thy handiworks, by reason of the multitude of all 
kinds of riches, with the wine of Helbon, and white wool. 
Vedan and Javan traded with yarn for thy wares : bright 
iron, cassia, and calamus, were among thy merchandise. 
Dedan was thy trafficker in precious cloths for riding. 
Arabia, and all the princes of Kedar, they were the mer- 
chants of thy hand ; in lambs, and rams, and goats, in these 
were they thy merchants. The traffickers of Sheba and 
Raamah, they were thy traffickers ; they traded for thy 
w^ares with the chief of all spices, and with all precious 
stones, and gold. Haran and Canneh and Eden, the 
traffickers of Sheba, Asshur and Chilmad, were thy traf- 
fickers. These were thy traffickers in choice wares, in 
wrappings of blue and broidered work, and in chests of 
rich apparel, bound with cords and made of cedar, among 
thy merchandise. The ships of Tarshish were thy cara- 
vans for thy merchandise: and thou wast replenished, 
and made very glorious in the heart of the seas. 

'' * *Thy rowers have brought thee into great waters: 
the east wind hath broken thee in the heart of the seas. 
Thy riches, and thy wares, thy merchandise, thy mariners, 
and thy pilots, thy calkers, and the dealers in thy merchan- 
dise, and all thy men of war, that are in thee, with all thy 
company which is in the midst of thee, shall fall into the 
heart of the seas in the day of thy ruin. At the sound 
of the cry of thy pilots the suburbs shall shake. And all 
that handle the oar, the mariners, and all the pilots of the 
sea, shall come down from their ships; they shall stand 



Invective 195 

upon the land, and shall cause their voice to be heard over 
thee, and shall cry bitterly, and shall cast up dust upon 
their heads; they shall wallow themselves in the ashes: 
and they shall make themselves bald for thee, and gird 
them with sackcloth, and they shall weep for thee in bitter- 
ness of soul with bitter mourning. And in their wailing 
they shall take up a lamentation for thee, and lament over 
thee, saying, 'Who is there like Tyre, like her that is 
brought to silence in the midst of the sea? When thy 
wares went forth out of the seas, thou filledst many 
peoples ; thou didst enrich the kings of the earth with the 
multitude of thy riches and of thy merchandise. In the 
time that thou wast broken by the seas in the depths of 
the waters, thy merchandise and all thy company did fall 
in the midst of thee. All the inhabitants of the isles 
are astonished at thee, and their kings are horribly afraid ; 
they are troubled in their countenance. The merchants 
among the peoples hiss at thee ; thou art become a terror, 
and thou shalt nevermore have any being.' " ' " 

96. Against Damascus 

The burden of Damascus. 

"Behold, Damascus is taken away from being a city, 
and it shall be a ruinous heap. The cities of Aroer are 
forsaken; they shall be for flocks, which shall lie down, 
and none shall make them afraid. And the fortress shall 
cease from Ephraim, and the kingdom from Damascus, 
and the remnant of Syria; they shall be as the glory of 
the children of Israel," saith Jehovah of hosts. 

"And it shall come to pass in that day, that the glory 
of Jacob shall be made thin, and the fatness of his flesh 
shall wax lean. And it shall be as when the harvestman 
gathereth the standing grain, and his arm reapeth the 
ears; yea, it shall be as when one gleaneth ears in the 
valley of Rephaim. Yet there shall be left therein glean- 
ings, as the shaking of an olive-tree, two or three berries 



196 Invective 

in the top of the uppermost bough, four or five in the 
outmost branches of a fruitful tree," saith Jehovah, the 
God of Israel. 'In that day shall men look unto their 
Maker, and their eyes shall have respect to the Holy One 
of Israel. And they shall not look to the altars, the work 
of their hands; neither shall they have respect to that 
which their fingers have made, either the Asherim, or 
the sun-images. In that day shall their strong cities be 
as the forsaken places in the wood and on the mountain 
top, which were forsaken from before the children of 
Israel; and it shall be a desolation. For thou hast for- 
gotten the God of thy salvation, and hast not been mind- 
ful of the rock of thy strength; therefore thou plantest 
pleasant plants, and settest it with strange slips. In the 
day of thy planting thou hedgest it in, and in the morning 
thou makest thy seed to blossom; but the harvest fleeth 
away in the day of grief and of desperate sorrow." 

Ah, the uproar of many peoples, that roar like the 
roaring of the seas ; and the rushing of nations, that rush 
like the rushing of mighty waters! The nations shall 
rush like the rushing of many waters: but he shall rebuke 
them, and they shall flee far off, and shall be chased as 
the chaff of the mountains before the wind, and like the 
whirling dust before the storm. At eventide, behold, 
terror ; and before the morning they are not. This is the 
portion of them that despoil us, and the lot of them that 
rob us. 

97. Against Egypt 

"Prepare ye the buckler and shield, and draw near to 
battle. Harness the horses, and get up, ye horsemen, 
and stand forth with your helmets; furbish the spears, 
put on the coats of mail. Wherefore have I seen it? 
they are dismayed and are turned backward; and their 
mighty ones are beaten down, and are fled apace, and 
look not back; terror is on every side," saith Jehovah. 



Invective 197 

"Let not the swift flee away, nor the mighty man escape ; 
in the north by the river Euphrates have they stumbled 
and fallen. Who is this that riseth up like the Nile, whose 
waters toss themselves like the rivers? Egypt riseth up 
Hke the Nile, and his waters toss themselves hke the 
rivers : and he saith, 'I will rise up, I will cover the earth ; 
I will destroy cities and the inhabitants thereof/ Go up, 
ye horses ; and rage, ye chariots ; and let the mighty men 
go forth: Cush and Put, that handle the shield; and the 
Ludim, that handle and bend the bow. For that day is 
a day of the Lord, Jehovah of hosts, a day of vengeance, 
that he may avenge him of his adversaries: and the 
sword shall devour and be satiate, and shall drink its fill 
of their blood; for the Lord, Jehovah of hosts, hath a 
sacrifice in the north country by the river Euphrates. 
Go up into Gilead, and take balm, O virgin daughter of 
Egypt: in vain dost thou use many medicines; there is 
no healing for thee. The nations have heard of thy 
shame, and the earth is full of thy cry; for. the mighty 
man hath stumbled against the mighty, they are fallen 
both of them together." 

98. Against the Nations 

Proclaim ye this among the nations ; prepare war ; stir 
up the mighty men; let all the men of war draw near, 
let them come up. Beat your plowshares into swords, 
and your pruning-hooks into spears: let the weak say, 
'1 am strong." Haste ye, and come, all ye nations 
round about, and gather yourselves together: thither 
cause thy mighty ones to come down, O Jehovah. Let 
the nations bestir themselves, and come up to the valley 
of Jehoshaphat; for there will I sit to judge all the 
nations round about. Put ye in the sickle; for the har- 
vest is ripe: come, tread ye; for the winepress is full, 
the vats overflow ; for their wickedness is great. 

Multitudes, multitudes in the valley of decision! for 



198 Invective 

the day of Jehovah is near in the valley of decision. 
The sun and the moon are darkened, and the stars with- 
draw their shining. And Jehovah will roar from Zion, 
and utter his voice from Jerusalem ; and the heavens and 
the earth shall shake: but Jehovah will be a refuge unto 
his people, and a stronghold to the children of Israel. 
So shall ye know that I am Jehovah your God, dwelling 
in Zion my holy mountain: then shall Jerusalem be holy, 
and there shall no strangers pass through her any more. 
And it shall come to pass in that day, that the moun- 
tains shall drop down sweet wine, and the hills shall flow 
with milk, and all the brooks of Judah shall flow with 
waters; and a fountain shall come forth from the house 
of Jehovah, and shall water the valley of Shittim. Egypt 
shall be a desolation, and Edom shall be a desolate wil- 
derness, for the violence done to the children of Judah, 
because they have shed innocent blood in their land. But 
Judah shall abide for ever, and Jerusalem from genera- 
tion to generation. And I will cleanse their blood, that I 
have not cleansed: for Jehovah dwelleth in Zion. 

99. Against Nineveh 

Behold, upon the mountains the feet of him that 
bringeth good tidings, that publisheth peace ! Keep thy 
feasts, O Judah, perform thy vows; for the wicked one 
shall no more pass through thee ; he is utterly cut off. 

He that dasheth in pieces is come up against thee : keep 
the fortress, watch the way, make thy loins strong, fortify 
thy power mightily. For Jehovah restoreth the excellency 
of Jacob, as the excellency of Israel; for the emptiers 
have emptied them out, and destroyed their vine-branches. 
The shield of his mighty men is made red, the valiant 
men are in scarlet : the chariots flash with steel in the day 
of his preparation, and the cypress spears are brandished. 
The chariots rage in the streets ; they rush to and fro in 
the broad ways: the appearance of them is like torches; 



Invective 199 

they run like the Hghtnings. He remembereth his nobles: 
they stumble in their march ; they make haste to the wall 
thereof, and the mantelet is prepared. The gates of the 
rivers are opened, and the palace is dissolved. And it 
is decreed : she is uncovered, she is carried away ; and her 
handmaids moan as with the voice of doves, beating upon 
their breasts. 

But Nineveh hath been from of old like a pool of 
water: yet they flee away. ''Stand, stand," they cry; 
but none looketh back. Take ye the spoil of silver, take 
the spoil of gold; for there is no end of the store, the 
glory of all goodly furniture. She is empty, and void, 
and waste; and the heart melteth, and the knees smite 
together, and anguish is in all loins, and the faces of them 
all are waxed pale. Where is the den of the lions, and 
the feeding-place of the young lions, where the lion and 
the lioness walked, the lion's whelp, and none made them 
afraid? The lion did tear in pieces enough for his 
whelps, and strangled for his lionesses, and filled his 
caves with prey, and his dens with ravin. "Behold, I 
am against thee," saith Jehovah of hosts, "and I will burn 
her chariots in the smoke, and the sword shall devour thy 
young lions ; and I will cut off thy prey from the earth, 
and the voice of thy messengers shall no more be heard." 



EMBLEM PROPHECY 

100. The Potter's Vessel 

The word which came to Jeremiah from Jehovah, say- 
ing, "Arise, and go down to the potter's house, and there 
I will cause thee to hear my words.'' Then I went down 
to the potter's house, and, behold, he was making a work 
on the wheels. And when the vessel that he made of the 
clay was marred in the hand of the potter, he made it 
again another vessel, as seemed good to the potter to 
make it. 

Then the word of Jehovah came to me, saying, ''O 
house of Israel, cannot I do with you as this potter?" 
saith Jehovah. ''Behold, as the clay in the potter's hand, 
so are ye in my hand, O house of Israel. At what instant 
I shall speak concerning a nation, and concerning a king- 
dom, to pluck up and to break down and to destroy it; 
if that nation, concerning which I have spoken, turn from 
their evil, I will repent of the evil that I thought to do 
unto them. And at what instant I shall speak concerning 
a nation, and concerning a kingdom, to build and to plant 
it; if they do that which is evil in my sight, that they 
obey not my voice, then I will repent of the good, where- 
with I said I would benefit them." 

101. The Broken Bottle 

Thus said Jehovah, "Go, and buy a potter's earthen 
bottle, and take of the elders of the people, and of the 
elders of the priests ; and go forth unto the valley of the 
son of Hinnom, which is by the entry of the gate Har- 
sith, and proclaim there the words that I shall tell thee; 

200 



Emblem Prophecy 201 

and say, 'Hear ye the word of Jehovah, O kings of Judah, 

and inhabitants of Jerusalem: 'Thus saith Jehovah of 

hosts, the God of Israel, 'Behold, I will bring evil upon 

this place, which whosoever heareth, his ears shall 

tingle/ " ' " 

* * * 

"Then shalt thou break the bottle in the sight of the 
men that go with thee, and shalt say unto them, 'Thus 
saith Jehovah of hosts: "Even so will I break this people 
and this city, as one breaketh a potter's vessel, that cannot 
be made whole again; and they shall bury in Topheth, 
till there be no place to bury. Thus will I do unto this 
place," saith Jehovah, "and to the inhabitants thereof, 
even making this city as Topheth: and the houses of Jer- 
usalem, and the houses of the kings of Judah, which are 
defiled, shall be as the place of Topheth, even all the 
houses upon whose roofs they have burned incense unto 
all the host of heaven, and have poured out drink-offer- 
ings unto other gods." ' " 

102. The Piece of Tile 

"Thou also, son of man, take thee a tile, and lay it 
before thee, and portray upon it a city, even Jerusalem: 
and lay siege against it, and build forts against it, and 
cast up a mound against it; set camps also against it, 
and plant battering rams against it round about. And 
take thou unto thee an iron pan, and set it for a wall of 
iron between thee and the city: and set thy face toward 
it, and it shall be besieged, and thou shalt lay siege against 
it. This shall be a sign to the house of Israel." 

103. The Two Baskets of Figs 

Jehovah showed me, and, behold, two baskets of figs 
set before the temple of Jehovah, after that Nebuchad- 
rezzar king of Babylon had carried away captive Jeco- 
niah the son of Jehoiakim, king of Judah, and the 



202 Emblem Prophecy 

princes of Judah, with the craftsmen and smiths, from 
Jerusalem, and had brought them to Babylon. One 
basket had very good figs, like the figs that are first- 
ripe ; and the other basket had very bad figs, which could 
not be eaten, they were so bad. Then said Jehovah unto 
me, 'What seest thou, Jeremiah?" And I said, *Tigs; 
the good figs, very good; and the bad, very bad, that 
cannot be eaten, they are so bad." 

And the word of Jehovah came unto me, saying, "Thus 
saith Jehovah, the God of Israel: 'Like these good figs, so 
will I regard the captives of Judah, whom I have sent 
out of this place into the land of the Chaldeans, for good. 
For I will set mine eyes upon them for good, and I will 
bring them again to this land: and I will build them, and 
not pull them down ; and I will plant them, and not pluck 
them up. And I will give them a heart to know me, that 
I am Jehovah: and they shall be my people, and I will be 
their God ; for they shall return unto me with their whole 
heart. 

" 'And as the bad figs, which cannot be eaten, they are 
so bad,' surely thus saith Jehovah, 'So will I give up 
Zedekiah the king of Judah, and his princes, and the resi- 
due of Jerusalem, that remain in this land, and them 
that dwell in the land of Egypt, I will even give them 
up to be tossed to and fro among all the kingdoms of 
the earth for evil; to be a reproach and a proverb, a 
taunt and a curse, in all places whither I shall drive them. 
And I will send the sword, the famine, and the pestilence, 
among them, till they be consumed from off the land 
that I gave unto them and to their fathers.' " 

104. The Valley of Dry Bones 

The hand of Jehovah was upon me, and he brought 
me out in the Spirit of Jehovah, and set me down in 
the midst of the valley; and it was full of bones. And 
he caused me to pass by them round about: and, behold, 



Emblem Prophecy 203 

there were very many in the open valley; and, lo, they 
were very dry. And he said unto me, ''Son of man, can 
these bones live?" And I answered, "O Lord Jehovah, 
thou knowest." Again he said unto me, "Prophesy over 
these bones, and say unto them, 'O ye dry bones, hear 
the word of Jehovah. Thus saith the Lord Jehovah 
unto these bones: "Behold, I will cause breath to enter 
into you, and ye shall live. And I will lay sinews upon 
you, and will bring up flesh upon you, and cover you with 
skin, and put breath in you, and ye shall live; and ye 
shall know that I am Jehovah." ' " 

So I prophesied as I was commanded: and as I prophe- 
sied, there was a noise, and, behold, an earthquake ; and 
the bones came together, bone to its bone. And I beheld, 
and, lo, there were sinews upon them, and flesh came up, 
and skin covered them above ; but there v/as no breath in 
them. Then said he unto me, "Prophesy unto the wind, 
prophesy, son of man, and say to the wind, 'Thus saith 
the Lord Jehovah: "Come from the four winds, O breath, 
and breathe upon these slain, that they may live." ' " So 
I prophesied as he commanded me, and the breath came 
into them, and they lived, and stood up upon their feet, 
an exceeding great army. 

Then he said unto me, "Son of man, these bones are 
the whole house of Israel: behold, they say, 'Our bones 
are dried up, and our hope is lost; we are clean cut off.' 
Therefore prophesy, and say unto them, 'Thus saith the 
Lord Jehovah: "Behold, I will open your graves, and 
cause you to come up out of your graves, O my people ; 
and I will bring you into the land of Israel. And ye 
shall know that I am Jehovah, when I have opened your 
graves, and caused you to come up out of your graves, 
O my people. And I will put my Spirit in you, and ye 
shall live, and I will place you in your own land: and ye 
shall know that I, Jehovah, have spoken it and performed 
it," ' " saith Jehovah. 



204 Emblem Prophecy 

105. The Healing Waters from the Temple 

And he brought me back unto the door of the house ; 
and, behold, waters issued out from under the threshold 
of the house eastward (for the forefront of the house 
was toward the east) ; and the waters came down from 
under, from the right side of the house, on the south of 
the altar. Then he brought me out by the way of the gate 
northward, and led me round by the way without unto 
the outer gate, by the way of the gate that looketh toward 
the east; and, behold, there ran out waters on the right 
side. 

When the man went forth eastward with the line in his 
hand, he measured a thousand cubits, and he caused me 
to pass through the waters, waters that were to the ankles. 
Again he measured a thousand, and caused me to pass 
through the waters, waters that were to the knees. Again 
he measured a thousand, and caused me to pass through 
the waters, waters that were to the loins. Afterward he 
measured a thousand; and it was a river that I could 
not pass through; for the waters were risen, waters to 
swim in, a river that could not be passed through. 

And he said unto me, "Son of man, hast thou seen 
this?" Then he brought me, and caused me to return 
to the bank of the river. Now when I had returned, 
behold, upon the bank of the river were very many trees 
on the one side and on the other. Then said he unto me, 
"These waters issue forth toward the eastern region, and 
shall go down into the Arabah ; and they shall go toward 
the sea ; into the sea shall the waters go which were made 
to issue forth; and the waters shall be healed. And it 
shall come to pass, that every living creature which 
swarmeth, in every place whither the rivers come, shall 
live; and there shall be a very great multitude of fish; 
for these waters are come thither, and the waters of the 
sea shall be healed, and everything shall live whitherso- 



Emblem Prophecy 205 

ever the river cometh. And it shall come to pass, that 
fishers shall stand by it: from En-gedi even unto En- 
eglaim shall be a place for the spreading of nets ; their fish 
shall be after their kinds, as the fish of the great sea, ex- 
ceeding many. But the miry places thereof, and the 
marshes thereof, shall not be healed; they shall be given 
up to salt. And by the river upon the bank thereof, on 
this side and on that side, shall grow every tree for food, 
whose leaf shall not wither, neither shall the fruit thereof 
fail: it shall bring forth new fruit every month, because 
the waters thereof issue out of the sanctuary; and the 
fruit thereof shall be for food, and the leaf thereof for 
healing." 






SATIRE 

106. On Idolatry 

They that fashion a graven image are all of them 
vanity ; and the things that they delight in shall not profit ; 
and their own witnesses see not, nor know: that they 
may be put to shame. Who hath fashioned a god, or 
molten an image that is profitable for nothing? Behold, 
all his fellows shall be put to shame ; and the workmen, 
they are of men: let them all be gathered together, let 
them stand up ; they shall fear, they shall be put to shame 
together. 

The smith maketh an axe, and worketh in the coals, 
and fashioneth it with hammers, and worketh it with his 
strong arm: yea, he is hungry, and his strength faileth; 
he drinketh no water, and is faint. The carpenter 
stretcheth out a line ; he marketh it out with a pencil ; he 
shapeth it with planes, and he marketh it out with the 
compasses, and shapeth it after the figure of a man, ac- 
cording to the beauty of a man, to dwell in a house. He 
heweth him down cedars, and taketh the holm-tree and 
the oak, and strengtheneth for himself one among the 
trees of the forest: he planteth a fir-tree, and the rain doth 
nourish it. Then shall it be for a man to burn; and he 
taketh thereof, and warmeth himself ; yea, he kindleth it, 
and baketh bread : yea, he maketh a god, and worshippeth 
it ; he maketh it a graven image, and faileth down thereto. 
He burneth part thereof in the fire ; with part thereof he 
eateth flesh; he roasteth roast, and is satisfied; yea, he 
warmeth himself, and saith, "Aha, I am warm, I have 
seen the fire." And the residue thereof he maketh a god, 
even his graven image ; he faileth down unto it and wor- 

206 



Satire 207 

shippeth, and prayeth unto it, and saith, "Deliver me ; for 
thou art my god/' 

They know not, neither do they consider : for he hath 
shut their eyes, that they cannot see; and their hearts, 
that they cannot understand. And none calleth to mind, 
neither is there knowledge nor understanding to say, '*I 
have burned part of it in the fire ; yea, also I have baked 
bread upon the coals thereof; I have roasted flesh and 
eaten it: and shall I make the residue thereof an abomin- 
ation? shall I fall down to the stock of a tree?" He 
f eedeth on ashes ; a deceived heart hath turned him aside ; 
and he cannot deliver his soul, nor say, 'Is there not a lie 
in my right hand?'*" 



LAMENT 

107. Over the Devastation of Judah 

My anguish, my anguish! I am pained at my very 
heart; my heart is disquieted in me; I cannot hold my 
peace ; because thou hast heard, O my soul, the sound of 
the trumpet, the alarm of war. Destruction upon destruc- 
tion is cried; for the whole land is laid waste: suddenly 
are my tents destroyed, and my curtains in a moment. 
How long shall I see the standard, and hear the sound 
of the trumpet? For my people are foolish, they know 
me not; they are sottish children, and they have no un- 
derstanding; they are wise to do evil, but to do good 
they have no knowledge. . 

I beheld the earth, and, lo, it was waste and void ; and 
the heavens, and they had no light. I beheld the moun- 
tains, and, lo, they trembled, and all the hills moved to 
and fro. I beheld, and, lo, there was no man, and all 
the birds of the heavens were fled. I beheld, and, lo, 
the fruitful field was a wilderness, and all the cities 
thereof were broken down at the presence of Jehovah, 
and before his fierce anger. 

For thus saith Jehovah, "The whole land shall be a 
desolation ; yet will I not make a full end. For this shall 
the earth mourn, and the heavens above be black ; because 
I have spoken it, I have purposed it, and I have not re- 
pented, neither will I turn back from it. Every city 
fleeth for the noise of the horsemen and bowmen; they 
go into the thickets, and climb up upon the rocks: every 
city is forsaken, and not a man dwelleth therein. And 
thou, when thou art made desolate, what wilt thou do? 
Though thou clothest thyself with scarlet, though thou 

208 



Lament 209 

deckest thee with ornaments of gold, though thou en- 
largest thine eyes with paint, in vain dost thou make thy- 
self fair ; thy lovers despise thee, they seek thy life. For 
I have heard a voice as of a woman in travail, the anguish 
as of her that bringeth forth her first child, the voice of 
the daughter of Zion, that gaspeth for breath, that 
spreadeth her hands, saying, Woe is me now! for my 
soul fainteth before the murderers.' " 

108. Over Zion 

Oh that I could comfort myself against sorrow! my 
heart is faint within me. Behold, the voice of the cry 
of the daughter of my people from a land that is very 
far off: "Is not Jehovah in Zion? is not her King in her ?" 
Why have they provoked me to anger with their graven 
images, and with foreign vanities ? The harvest is past, 
the summer is ended, and we are not saved. For the 
hurt of the daughter of my people am I hurt: I mourn; 
dismay hath taken hold on me. Is there no balm in 
Gilead? is there no physician there? why then is not the 
health of the daughter of my people recovered? 

Oh that my head were waters, and mine eyes a foun- 
tain of tears, that I might weep day and night for the 
slain of the daughter of my people ! 



DRAMATIC PROSE 
109. The Controversy of Jehovah 

Hear ye now what Jehovah saith: "Arise, contend 
thou before the mountains, and let the hills hear thy 
voice. Hear, O ye mountains, Jehovah's controversy, 
and ye enduring foundations of the earth; for Jehovah 
hath a controversy with his people, and he will contend 
with Israel. O my people, what have I done unto thee? 
and wherein have I wearied thee? testify against me. 
For I brought thee up out of the land of Egypt, and re- 
deemed thee out of the house of bondage; and I sent 
before thee Moses, Aaron, and Miriam. O my people, 
remember now what Balak king of Moab devised, and 
what Balaam the son of Beor answered him; remember 
from Shittim unto Gilgal, that ye may know the righteous 
acts of Jehovah." 

"Wherewith shall I come before Jehovah, and bow my* 
self before the high God? shall I come before him with 
burnt-offerings, with calves a year old? will Jehovah be 
pleased with thousands of rams, or with ten thousands 
of rivers of oil? shall I give my first-born for my trans- 
gression, the fruit of my body for the sin of my soul?" 

"He hath showed thee, O man, what is good ; and what 
doth Jehovah require of thee, but to do justly, and to love 
kindness, and to walk humbly with thy God?" 



210 



Part VI 
GOSPEL 



"The Gospel is a new term for a group of writings in narrative 
form, interspersed with teachings, a type of literature which in gen- 
eral is biography, but which does not center primary attention on the 
events recorded. The Gospel has a message, and events narrated are 
selected with reference to this message." 

— Wold, Types of Literature in the New Testament. 

"A biography should be read with an endeavor to find out what 
were the vital forces of the man, and what the leading principles that 
ruled and toned his conduct and relations." 

— Tuck, in White's Studies in Old Testament Characters, 



GOSPEL 

110. The Promise of a Forerunner 

There was in the days of Herod, king of Judaea, a 
certain priest named Zacharias, of the course of Abijah: 
and he had a wife of the daughters of Aaron, and her 
name was EHsabeth. And they were both righteous 
before God, walking in all the commandments and or- 
dinances of the Lord blameless. And they had no child, 
because that Elisabeth was barren, and they both were 
now well stricken in years. 

Now it came to pass, while he executed the priest's 
office before God in the order of his course, according to 
the custom of the priest's office, his lot was to enter into 
the temple of the Lord and burn incense. And the whole 
multitude of the people were praying without at the hour 
of incense. And there appeared unto him an angel of 
the Lord standing on the right side of the altar of in- 
cense. And Zacharias was troubled when he saw him, 
and fear fell upon him. But the angel said unto him, 
"Fear not, Zacharias: because thy supplication is heard, 
and thy wife Elisabeth shall bear thee a son, and thou 
shalt call his name John. And thou shalt have joy and 
gladness ; and many shall rejoice at his birth. For he 
shall be great in the sight of the Lord, and he shall drink 
no wine nor strong drink ; and he shall be filled with the 
Holy Spirit, even from his mother's womb. And many 
of the children of Israel shall he turn unto the Lord their 
God. And he shall go before his face in the spirit and 
power of Elijah, to turn the hearts of the fathers to the 
children, and the disobedient to walk in the wisdom of 

213 



214 Gospel 

the just; to make ready for the Lord a people prepared 
for him." 

And Zacharias said unto the angel, 'Whereby shall I 
know this? for I am an old man, and my wife well 
stricken in years." And the angel answering said unto 
him, '*I am Gabriel, that stand in the presence of God; 
and I was sent to speak unto thee, and to bring thee these 
good tidings. And behold, thou shalt be silent and not 
able to speak, until the day that these things shall come 
to pass, because thou believedst not my words, which 
shall be fulfilled in their season." And the people were 
waiting for Zacharias, and they marvelled while he tar- 
ried in the temple. And when he came out, he could 
not speak unto them : and they perceived that he had seen 
a vision in the temple: and he continued making signs 
unto them, and remained dumb. And it came to pass, 
when the days of his ministration were fulfilled, he de- 
parted unto his house. 

And after these days Elisabeth his wife conceived; 
and she hid herself five months, saying, 'Thus hath the 
Lord done unto me in the days wherein he looked upon 
me, to take away my reproach among men." 

IIL The Announcement to Mary 

Now in the sixth month the angel Gabriel was sent 
from God unto a city of Galilee, named Nazareth, to a 
virgin betrothed to a man whose name was Joseph, of 
the house of David; and the virgin's name was Mary. 
And he came in unto her, and said, *'Hail, thou that art 
highly favored, the Lord is with thee." But she was 
greatly troubled at the saying, and cast in her mind what 
manner of salutation this might be. And the angel said 
unto her, "Fear not, Mary: for thou hast found favor 
with God. And behold, thou shalt conceive in thy womb, 
and bring forth a son, and shalt call his name Jesus. He 
shall be great, and shall be called the Son of the Most 



Gospel 215 

High: and the Lord God shall give unto him the throne 
of his father David: and he shall reign over the house 
of Jacob for ever ; and of his kingdom there shall be no 
end." And Mary said unto the angel, "How shall this 
be, seeing I know not a man ?" And the angel answered 
and said unto her, "The Holy Spirit shall come upon 
thee, and the power of the Most High shall overshadow 
thee: wherefore also the holy thing which is begotten 
shall be called the Son of God. And behold, Elisabeth 
thy kinswoman, she also hath conceived a son in her old 
age ; and this is the sixth month with her that was called 
barren. For no word from God shall be void of power." 
And Mary said, "Behold, the handmaid of the Lord; be 
it unto me according to thy word." And the angel de- 
parted from her. 

112. Mary's Visit to Elisabeth 

And Mary arose in these days and went into the hill 
country with haste, into a city of Judah; and entered 
into the house of Zacharias and saluted Elisabeth. And 
it came to pass, when Elisabeth heard •the salutation of 
Mary, the babe leaped in her womb; and Elisabeth was 
filled with the Holy Spirit; and she lifted up her voice 
with a loud cry, and said, "Blessed art thou among 
women, and blessed is the fruit of thy womb. And 
whence is this to me, that the mother of my Lord should 
come unto me? For behold, when the voice of thy salu- 
tation came into mine ears, the babe leaped in my womb 
for joy. And blessed is she that believed; for there 
shall be a fulfilment of the things which have been 
spoken to her from the Lord." 

And Mary said : 

My soul doth magnify the Lord, 

And my spirit hath rejoiced in God my Saviour. 

For he hath looked upon the low estate of his handmaid : 

For behold, from henceforth all generations shall call me blessed. 



216 Gospel 

For he that is mighty hath done to me great things ; 

And holy is his name. 

And his mercy is unto generations and generations 

On them that fear him. 

He hath showed strength with his arm; 

He hath scattered the proud in the imagination of their heart. 

He hath put down princes from their thrones, 

And hath exalted them of low degree. 

The hungry he hath filled with good things; 

And the rich he hath sent empty away. 

He hath given help to Israel his servant, 

That he might remember mercy 

(As he spake unto our fathers) 

Toward Abraham and his seed for ever. 

And Mary abode with her about three months, and re- 
turned unto her house. 

113. The Birth of John the Baptist 

Now Elisabeth's time was fulfilled that she should be 
delivered ; and she brought forth a son. And her neigh- 
bors and her kinsfolk heard that the Lord had magnified 
his mercy towards her; and they rejoiced with her. And 
it came to pass on the eighth day, that they came to cir- 
cumcise the child; and they would have called him Za- 
charias, after the name of his father. And his mother 
answered and said, "Not so; but he shall be called John." 
And they said unto her, "There is none of thy kindred 
that is called by this name." And they made signs to 
his father, what he would have him called. And he asked 
for a writing tablet, and wrote, saying, "His name is 
John." And they marvelled all. And his mouth was 
opened immediately, and his tongue loosed, and he spake, 
blessing God. And fear came on all that dwelt round 
about them: and all these sayings were noised abroad 
throughout all the hill country of Judaea. And all that 
heard them laid them up in their heart, saying, "What 
then shall this child be?" For the hand of the Lord was 
with him. 



Gospel 217 

And his father Zacharias was filled with the Holy 
Spirit, and prophesied, saying: 

Blessed be the Lord, the God of Israel ; 

For he hath visited and wrought redemption for his people. 

And hath raised up a horn of salvation for us 

In the house of his servant David 

(As he spake by the mouth of his holy prophets that have been 

from of old), 
Salvation from our enemies, and from the hand of all that 

hate us; 
To show mercy towards our fathers. 
And to remember his holy covenant; 
The oath which he sware unto Abraham our father. 
To grant unto us that we being delivered out of the hand of 

our enemies 
Should serve him without fear. 

In holiness and righteousness before him all our days. 
Yea and thou, child, shalt be called the prophet of the Most High : 
For thou shalt go before the face of the Lord to make ready his 

ways; 
To give knowledge of salvation unto his people 
In the remission of their sins. 
Because of the tender mercy of our God, 
Whereby the dayspring from on high shall visit us. 
To shine upon them that sit in darkness and the shadow of death ; 
To guide our feet into the way of peace. 

And the child grew, and waxed strong in spirit, and 
was in the deserts till the day of his showing unto Israel. 

114. The Birth of Jesus 

Now it came to pass in those days, there went out a 
decree from Caesar Augustus, that all the world should 
be enrolled. This was the first enrolment made when 
Quirinius was governor of Syria. And all went to enrol 
themselves, every one to his own city. And Joseph also 
went up from Galilee, out of the city of Nazareth, into 
Judaea, to the city of David, which is called Bethlehem, 
because he was of the house and family of David; to 
enrol himself with Mary, who was betrothed to him, be- 
ing great with child. And it came to pass, while they 



21B Gospel 

were there, the days were fulfilled that she should be de- 
livered. And she brought forth her firstborn son; and 
she wrapped him in swaddling clothes, and laid him in a 
manger, because there was no room for them in the inn. 
And there were shepherds in the same country abiding 
in the field, and keeping watch by night over their flock. 
And an angel of the Lord stood by them, and the glory 
of the Lord shone round about them: and they were sore 
afraid. And the angel said unto them, "Be not afraid; 
for behold, I bring you good tidings of great joy which 
shall be to all the people: for there is born to you this day 
in the city of David a Saviour, who is Christ the Lord. 
And this is the sign unto you: Ye shall find a babe wrap- 
ped in swaddling clothes, and lying in a manger." And 
suddenly there was with the angel a multitude of the 
heavenly host praising God, and saying, 

Glory to Cod in the highest. 

And on earth peace among men in whom he is well pleased. 

And it came to pass, when the angels went away from 
them into heaven, the shepherds said one to another, ''Let 
us now go even unto Bethlehem, and see this thing that 
is come to pass, which the Lord hath made known unto 
us." And they came with haste, and found both Mary 
and Joseph, and the babe lying in the manger. And when 
they saw it, they made known concerning the saying 
which was spoken to them about this child. And all that 
heard it wondered at the things which were spoken unto 
them by the shepherds. But Mary kept all these sayings, 
pondering them in her heart. And the shepherds re- 
turned, glorifying and praising God for all the things that 
they had heard and seen, even as it was spoken unto them. 

115. The Wise-men from the East 

Now when Jesus was born in Bethlehem of Judaea in 
the days of Herod the king, behold, Wise-men from the 



Gospel 219 

east came to Jerusalem, saying, "Where is he that is born 
King of the Jews? for we saw his star in the east, and 
are come to worship him." And when Herod the king 
heard it, he was troubled, and all Jerusalem with him. 
And gathering together all the chief priests and scribes 
of the people, he inquired of them where the Christ 
should be born. And they said unto him, "In Bethlehem 
of Judaea: for thus it is written through the prophet, 

And thou Bethlehem, land of Judah, 
Art in no wise least among the princes of Judah: 
For out of thee shall come forth a governor, 
Who shall be shepherd of my people Israel. 

Then Herod privily called the Wise-men, and learned of 
them exactly what time the star appeared. And he sent 
them to Bethlehem, and said, "Go and search out exactly 
concerning the young child ; and when ye have found him, 
bring me word, that I also may come and worship him." 
And they, having heard the king, went their way ; and lo, 
the star, which they saw in the east, went before them, till 
it came and stood over where the young child was. And 
when they saw the star, they rejoiced with exceeding great 
joy. And they came into the house and saw the young 
child with Mary his mother; and they fell down and 
worshipped him ; and opening their treasures they offered 
unto him gifts, gold and frankincense and myrrh. And 
being warned of God in a dream that they should not 
return to Herod, they departed into their own country 
another way. 

116. The Flight Into Egypt 

Now when they were departed, behold, an angel of the 
Lord appeareth to Joseph in a dream, saying, "Arise and 
take the young child and his mother, and flee into Egypt, 
and be thou there until I tell thee: for Herod will seek 
the young child to destroy him." And he arose and took 



220 Gospel 

the young child and his mother by night, and departed in- 
to Egypt; and was there until the death of Herod: that 
it might be fulfilled which was spoken by the Lord 
through the prophet, saying, *'Out of Egypt did I call 
my son." 

Then Herod, when he saw that he was mocked of the 
Wise-men, was exceeding wroth, and sent forth, and slew 
all the male children that were in Bethlehem, and in all 
the borders thereof, from two years old and under, ac- 
cording to the time which he had exactly learned of the 
Wise-men. Then was fulfilled that which was spoken 
through Jeremiah the prophet, saying, 

A voice was heard in Ramah, 

Weeping and great mourning, 

Rachel weeping for her children; 

And she would not be comforted, because they are not. 

But when Herod was dead, behold, an angel of the 
Lord appeareth in a dream to Joseph in Egypt, saying, 
"Arise and take the young child and his mother, and go 
into the land of Israel: for they are dead that sought the 
young child's life." And he arose and took the young 
child and his mother, and came into the land of Israel. 
But when he heard that Archelaus was reigning over Ju- 
daea in the room of his father Herod, he was afraid to go 
thither; and being warned of God in a dream, he with- 
drew into the parts of Galilee, and came and dwelt in a 
city called Nazareth ; that it might be fulfilled which was 
spoken through the prophets, that he should be called a 
Nazarene. 

117. Childhood at Nazareth 

And when they had accomplished all things that were 
according to the law of the Lord, they returned into Gali- 
lee, to their own city Nazareth. And the child grew, and 
waxed strong, filled with wisdom: and the grace of God 
was upon him. 



Gospel 221 

118. Boyhood Visit to Jerusalem 

And his parents went every year to Jerusalem at the 
feast of the passover. And when he was twelve years 
old, they went up after the custom of the feast ; and when 
they had fulfilled the days, as they were returning, the 
boy Jesus tarried behind in Jerusalem; and his parents 
knew it not ; but supposing him to be in the company, they 
went a day's journey; and they sought for him among 
their kinsfolk and acquaintance: and when they found 
him not, they returned to Jerusalem, seeking for him. 
And it came to pass, after three days they found him in 
the temple, sitting in the midst of the teachers, both hear- 
ing them, and asking them questions: and all that heard 
him were amazed at his understanding and his answers. 
And when they saw him, they were astonished; and his 
mother said unto him, "Son, why hast thou thus dealt 
with us? behold, thy father and I sought thee sorrowing." 
And he said unto them, "How is it that ye sought me? 
knew ye not that I must be in my Father's house ?" And 
they understood not the saying which he spake unto them. 
And he went down with them, and came to Nazareth; 
and he was subject unto them: and his mother kept all 
these sayings in her heart. 

And Jesus advanced in wisdom and stature, and in 
favor with God and men. 

119. Ministry of John the Baptist 

Now in the fifteenth year of the reign of Tiberius Cae- 
sar, Pontius Pilate being governor of Judaea, and Herod 
being tetrarch of Galilee, and his brother Philip tetrarch 
of the region of Ituraea and Trachonitis, and Lysanias 
tetrarch of Abilene, in the high-priesthood of Annas and 
Caiaphas, the word of God came unto John the son of 
Zacharias in the wilderness. And he came into all the 
region round about the Jordan, preaching the baptism of 



222 Gospel 

repentance unto remission of sins ; as it is written in the 
book of the words of Isaiah the prophet: 

The voice of one crying in the wilderness, 

Make ye ready the way of the Lord, 

Make his paths straight. 

Every valley shall be filled, 

And every mountain and hill shall be brought low; 

And the crooked shall become straight, 

And the rough ways smooth; 

And all flesh shall see the salvation of God. 

He said therefore to the multitudes that went out to be 
baptized of him, '*Ye offspring of vipers, who warned you 
to flee from the wrath to come? Bring forth therefore 
fruits worthy of repentance, and begin not to say within 
yourselves, *We have Abraham to our father:' for I say 
unto you, that God is able of these stones to raise up 
children unto Abraham. And even now the axe also 
lieth at the root of the trees: every tree therefore that 
bringeth not forth good fruit is hewn down, and cast into 
the fire." And the multitudes asked him, saying, 'What 
then must we do?" And he answered and said unto 
them, '*He that hath two coats, let him impart to him that 
hath none; and he that hath food, let him do likewise." 
And there came also publicans to be baptized, and they 
said unto him, "Teacher, what must we do?" And he 
said unto them, ^'Extort no more than that which is ap- 
pointed you." And soldiers also asked him, saying, 
"And we, what must we do?" And he said unto them, 
"Extort from no man by violence, neither accuse any one 
wrongfully; and be content with your wages." 

And as the people were in expectation, and all men 
reasoned in their hearts concerning John, whether haply 
he were the Christ ; John answered, saying unto them all, 
"I indeed baptize you with water; but there cometh he 
that is mightier than I, the latchet of whose shoes I am 
not worthy to unloose: he shall baptize you in the Holy 



1 



Gospel 223 

Spirit and in fire: whose fan is in his hand, thoroughly 
to cleanse his threshing-floor, and to gather the wheat 
into his garner; but the chaff will he burn up with un- 
quenchable fire." 

120. The First Cleansing of the Temple 

And the passover of the Jews was at hand, and Jesus 
went up to Jerusalem. And he found in the temple those 
that sold oxen and sheep and doves, and the changers of 
money sitting: and he made a scourge of cords, and cast 
all out of the temple, both the sheep and the oxen ; and 
he poured out the changers' money, and overthrew their 
tables; and to them that sold the doves he said, ''Take 
these things hence ; make not my Father's house a house 
of merchandise." 

121. The Call of the First Disciples 

Now it came to pass, while the multitude pressed upon 
him and heard the word of God, that he was standing 
by the lake of Gennesaret; and he saw two boats stand- 
ing by the lake: but the fishermen had gone out of them, 
and were washing their nets. And he entered into one of 
the boats, which was Simon's, and asked him to put out 
a little from the land. And he sat down and taught the 
multitudes out of the boat. And when he had left speak- 
ing, he said unto Simon, "Put out into the deep, and let 
down your nets for a draught." And Simon answered 
and said, "Master, we toiled all night, and took nothing : 
but at thy word I will let down the nets." And when they 
had done this, they inclosed a great multitude of fishes ; 
and their nets were breaking; and they beckoned unto 
their partners in the other boat, that they should come 
and help them. And they came, and filled both the boats, 
so that they began to sink. But Simon Peter, when he 
saw it, fell down at Jesus' knees, saying, "Depart from 
me ; for I am a sinful man, O Lord." For he was amazed. 



224 Gospel 

and all that were with him, at the draught of the fishes 
which they had taken ; and so were also James and John, 
sons of Zebedee, who were partners with Simon. And 
Jesus said unto Simon, ''Fear not ; from henceforth thou 
shalt catch men." And when they had brought their 
boats to land, they left all, and followed him. 

122. The Healing of a Paralytic 

And it came to pass on one of those days, that he was 
teaching; and there were Pharisees and doctors of the 
law sitting by, who were come out of every village of 
Galilee and Judaea and Jerusalem: and the power of the 
Lord was with him to heal. And behold, men bring on a 
bed a man that was palsied : and they sought to bring him 
in, and to lay him before him. And not finding by what 
way they might bring him in because of the multitude, 
they went up to the housetop, and let him down through 
the tiles with his couch into the midst before Jesus. And 
seeing their faith, he said, "Man, thy sins are forgiven 
thee." And the scribes and the Pharisees began to reason, 
saying, "Who is this that speaketh' blasphemies? Who 
can forgive sins, but God alone?" But Jesus perceiving 
their reasonings, answered and said unto them, "Why 
reason ye in your hearts? Which is easier, to say, 'Thy 
sins are forgiven thee ;* or to say, 'Arise and walk T But 
that ye may know that the Son of man hath authority on 
earth to forgive sins (he said unto him that was palsied), 
I say unto thee, 'Arise, and take up thy couch, and go unto 
thy house.' " And immediately he rose up before them, 
and took up that whereon he lay, and departed to his 
house, glorifying God. And amazement took hold on all, 
and they glorified God; and they were filled with fear, 
saying, "We have seen strange things to-day." 

123. The Tax-gatherer's Call 

And after these things he went forth, and beheld a 
publican, named Levi, sitting at the place of toll, and said 



Gospel 225 

unto him, ''Follow me." And he forsook all, and rose 
up and followed him. 

And Levi made him a great feast in his house: and 
there was a great multitude of publicans and of others 
that were sitting at meat with them. And the Pharisees 
and their scribes murmured against his disciples, saying, 
'Why do ye eat and drink with the publicans and sin- 
ners?" And Jesus answering said unto them, "They 
that are in health have no need of a physician; but they 
that are sick. I am not come to call the righteous but 
sinners to repentance." 

124. Among the Grainfields 

Now it came to pass on a sabbath, that he was going 
through the grainfields ; and his disciples plucked the ears, 
and did eat, rubbing them in their hands. But certain of 
the Pharisees said, "Why do ye that which it is not law- 
ful to do on the sabbath day?" And Jesus answering 
them said, "Have ye not read even this, what David did, 
when he was hungry, he, and they that were with him ; 
how he entered into the house of God, and took and ate 
the showbread, and gave also to them that were with 
him; which it is not lawful to eat save for the priests 
alone ?" And he said unto them, "The Son of man is lord 
of the sabbath." 

125. The Sermon on the Mount 

[And seeing the multitudes, he went up into the moun- 
tain: and when he had sat down, his disciples came unto 
him: and he opened his mouth and taught them, saying:] 

Blessed are the poor in spirit: for theirs in the king- 
dom of heaven. 

Blessed are they that mourn: for they shall be com- 
forted. 

Blessed are the meek: for they shall inherit the earth. 

Blessed are they that hunger and thirst after righteous- 
ness: for they shall be filled. 



226 Gospel 

Blessed are the merciful: for they shall obtain mercy. 

Blessed are the pure in heart: for they shall see God. 

Blessed are the peacemakers: for they shall be called 
sons of God. 

Blessed are they that have been persecuted for right- 
eousness' sake: for theirs is the kingdom of heaven. 
Blessed are ye v^hen men shall reproach you, and per- 
secute you, and say all manner of evil against you falsely, 
for my sake. Rejoice, and be exceeding glad: for great 
is your reward in heaven: for so persecuted they the 
prophets that were before you. 

Ye are the salt of the earth: but if the salt have lost its 
savor, wherewith shall it be salted ? it is thenceforth good 
for nothing, but to be cast out and trodden under foot 
of men. Ye are the light of the world. A city set on a 
hill cannot be hid. Neither do men light a lamp, and put 
it under the bushel, but on the stand ; and it shineth unto 
all that are in the house. Even so let your light shine 
before men; that they may see your good works, and 
glorify your Father who is in heaven. 

Think not that I came to destroy the law or the pro- 
phets: I came not to destroy, but to fulfill. For verily 
I say unto you, Till heaven and earth pass away, one jot 
or one tittle shall in no wise pass away from the law, till 
all things be accomplished. Whosoever therefore shall 
break one of these least commandments, and shall teach 
men so, shall be called least in the kingdom of heaven: 
but whosoever shall do and teach them, he shall be called 
great in the kingdom of heaven. For I say unto you, 
that except your righteousness shall exceed the right- 
eousness of the scribes and Pharisees, ye shall in no wise 
enter into the kingdom of heaven. 

Ye have heard that it was said to them of old time. 
Thou shalt not kill ; and whosoever shall kill shall be in 
danger of the judgment: but I say unto you, that every 
one who is angry with his brother shall be in danger of 



Gospel 227 

the judgment; and whosoever shall say to his brother, 
"Raca," shall be in danger of the council; and whosoever 
shall say, *'Thou fool," shall be in danger of the hell of 
fire. If therefore thou art offering thy gift at the altar, 
and there rememberest that thy brother hath aught against 
thee, leave there thy gift before the altar, and go thy way, 
first be reconciled to thy brother, and then come and offer 
thy gift. Agree with thine adversary quickly, while thou 
art with him in the way ; lest haply the adversary deliver 
thee to the judge, and the judge deliver thee to the officer, 
and thou be cast into prison. Verily I say unto thee, 
Thou shalt by no means come out thence, till thou have 
paid the last farthing. 

Ye have heard that it was said, Thou shalt not commit 
adultery: but I say unto you, that every one that looketh 
on a woman to lust after her hath committed adultery 
with her already in his heart. And if thy right eye caus- 
eth thee to stumble, pluck it out, and cast it from thee: 
for it is profitable for thee that one of thy members 
should perish, and not thy whole body be cast into hell. 
And if thy right hand causeth thee to stumble, cut it ofif, 
and cast it from thee: for it is profitable for thee that one 
of thy members should perish, and not thy whole body 
go into hell. It was said also. Whosoever shall put away 
his wife, let him give her a writing of divorcement: but 
I say unto you, that every one that putteth away his wife, 
saving for the cause of fornication, maketh her an adult- 
eress: and whosoever shall marry her when she is put 
away committeth adultery. 

Again, ye have heard that it was said to them of 
old time, Thou shalt not forswear thyself, but shalt per- 
form unto the Lord thine oaths: but I say unto you. 
Swear not at all; neither by the heaven, for it is the 
throne of God; nor by the earth, for it is the footstool 
of his feet; nor by Jerusalen>, for it is the city of the 
great King. Neither shalt thou swear by thy head, for 



228 Gospel 

thou canst not make one hair white or black. But let 
your speech be, ''Yea, yea; Nay, nay:" and whatsoever 
is more than these is of the evil one. 

Ye have heard that it was said. An eye for an eye, and 
a tooth for a tooth: but I say unto you. Resist not him 
that is evil: but whosoever smiteth thee on thy right 
cheek, turn to him the other also. And if any man would 
go to law with thee, and take away thy coat, let him have 
thy cloak also. And whosoever shall compel thee to go 
one mile, go with him two. Give to him that asketh thee, 
and from him that would borrow of thee turn not thou 
away. 

Ye have heard that it was said, Thou shalt love thy 
neighbor, and hate thine enemy : but I say unto you. Love 
your enemies, and pray for them that persecute you ; that 
ye may be sons of your Father who is in heaven: for he 
maketh his sun to rise on the evil and the good, and 
sendeth rain on the just and the unjust. For if ye love 
them that love you, what reward have ye? do not even 
the publicans the same? And if ye salute your brethren 
only, what do ye more than others ? do not even the Gen- 
tiles the same? Ye therefore shall be perfect, as your 
heavenly Father is perfect. 

Take heed that ye do not your righteousness before 
men, to be seen of them: else ye have no reward with 
your Father who is in heaven. 

When therefore thou doest alms, sound not a trumpet 
before thee, as the hypocrites do in the synagogues and in 
the streets, that they may have glory of men. Verily I 
say unto you. They have received their reward. But 
when thou doest alms, let not thy left hand know what 
thy right hand doeth: that thine alms may be in secret: 
and thy Father who seeth in secret shall recompense thee. 

And when ye pray, ye shall not be as the hypocrites : for 
they love to stand and pray in the synagogues and in the 
corners of the streets, that they may be seen of men, 



Gospel 



229 



Verily I say unto you, They have received their reward. 
But thou, when thou prayest, enter into thine inner 
chamber, and having shut thy door, pray to thy Father 
who is in secret, and thy Father who seeth in secret shall 
recompense thee. And in praying use not vain repeti- 
tions, as the Gentiles do : for they think that they shall be 
heard for their much speaking. Be not therefore like 
unto them : for your Father knoweth what things ye have 
need of, before ye ask him. After this manner therefore 
pray ye: "Our Father who art in heaven. Hallowed be 
thy name. Thy kingdom come. Thy will be done, as in 
heaven, so on earth. Give us this day our daily bread. 
And forgive us our debts, as we also have forgiven our 
debtors. And bring us not into temptation, but deliver 
us from the evil one.'* For if ye forgive men their tres- 
passes, your heavenly Father will also forgive you. But 
if ye forgive not men their trespasses, neither will your 
Father forgive your trespasses. 

Moreover when ye fast, be not, as the hypocrites, of a 
sad countenance: for they disfigure their faces, that they 
may be seen of men to fast. Verily I say unto you. They 
have received their reward. But thou, when thou fastest, 
anoint thy head, and wash thy face ; that thou be not seen 
of men to fast, but of thy Father who is in secret: and 
thy Father, who seeth in secret, shall recompense thee. 

Lay not up for yourselves treasures upon the earth, 
where moth and rust consume, and where thieves break 
through and steal: but lay up for yourselves treasures in 
heaven, where neither moth nor rust doth consume, and 
where thieves do not break through nor steal: for where 
thy treasure is, there will thy heart be also. The lamp 
of the body is the eye: if therefore thine eye be single, 
thy whole body shall be full of light. But if thine eye be 
evil, thy whole body shall be full of darkness. If there- 
fore the light that is in thee be darkness, how great is the 
darkness! No man can serve two masters: for either 



230 Gospel 

he will hate the one, and love the other; or else he will 
hold to one, and despise the other. Ye cannot serve God 
and mammon. Therefore I say unto you, Be not anxious 
for your life, what ye shall eat, or what ye shall drink; 
nor yet for your body, what ye shall put on. Is not the 
life more than the food, and the body than the raiment? 
Behold the birds of the heaven, that they sow not, neither 
do they reap, nor gather into barns; and your heavenly 
Father feedeth them. Are not ye of much more value 
than they? And which of you by being anxious can add 
one cubit unto the measure of his life? And why are ye 
anxious concerning raiment? Consider the lilies of the 
field, how they grow; they toil not, neither do they spin: 
yet I say unto you, that even Solomon in all his glory was 
not arrayed like one of these. But if God doth so clothe 
the grass of the field, which to-day is, and to-morrow is 
cast into the oven, shall he not much more clothe you, O 
ye of little faith? Be not therefore anxious, saying, "What 
shall we eat?" or, "What shall we drink?" or, "Where- 
withal shall we be clothed?" For after all these things 
do the Gentiles seek ; for your heavenly Father knoweth 
that ye have need of all these things. But seek ye first his 
kingdom, and his righteousness ; and all these things shall 
be added unto you. Be not therefore anxious for the 
morrow: for the morrow will be anxious for itself. 
Sufficient unto the day is the evil thereof. 

Judge not, that ye be not judged. For with what judg- 
ment ye judge, ye shall be judged: and with what meas- 
ure ye mete, it shall be measured unto you. And why 
beholdest thou the mote that is in thy brother's eye, but 
considerest not the beam that is in thine own eye? Or 
how wilt thou say to thy brother, "Let me cast out 'the 
mote out of thine eye ;" and lo, the beam is in thine own 
eye? Thou hypocrite, cast out first the beam out of thine 
own eye; and then shalt thou see clearly to cast out the 
mote out of thy brother's eye. 



Gospel 231 

Give not that which is holy unto the dogs, neither cast 
your pearls before the swine, lest haply they trample them 
under their feet, and turn and rend you. 

Ask, and it shall be given you ; seek, and ye shall find ; 
knock, and it shall be opened unto you: for every one 
that asketh receiveth ; and he that seeketh findeth ; and to 
him that knocketh it shall be opened. Or what man is 
there of you, who, if his son shall ask him for a loaf, will 
give him a stone; or if he shall ask for a fish, will give 
him a serpent? If ye then, being evil, know how to give 
good gifts unto your children, how much more shall your 
Father who is in heaven give good things to them that 
ask him ? All things therefore whatsoever ye would that 
men should do unto you, even so do ye also unto them: 
for this is the law and the prophets. 

Enter ye in by the narrow gate: for wide is the gate, 
and broad is the way, that leadeth to destruction, and 
many are they that enter in thereby. For narrow is the 
gate, and straitened the way, that leadeth unto life, and 
few are they that find it. 

Beware of false prophets, who come to you in sheep's 
clothing, but inwardly are ravening wolves. By their 
fruits ye shall know them. Do men gather grapes of 
thorns, or figs of thistles? Even so every good tree 
bringeth forth good fruit; but the corrupt tree bringeth 
forth evil fruit. A good tree cannot bring forth evil 
fruit, neither can a corrupt tree bring forth good fruit. 
Every tree that bringeth not forth good fruit is hewn 
down, and cast into the fire. Therefore by their fruits 
ye shall know them. Not every one that saith unto me, 
"Lord, Lord," shall enter into the kingdom of heaven; 
but he that doeth the will of my Father who is in heaven. 
Many will say to me in that day, "Lord, Lord, did we not 
prophesy by thy name, and by thy name cast out demons, 
and by thy name do many mighty works?" And then 



232 Gospel 

will I profess unto them, "I never knew you: depart from 
me, ye that work iniquity." 

Every one therefore that heareth these words of mine, 
and doeth them, shall be likened unto a wise man, who 
built his house upon the rock: and the rain descended, 
and the floods came, and the winds blew, and beat upon 
that house ; and it fell not : for it was founded upon the 
rock. And every one that heareth these words of mine, 
and doeth them not, shall be likened unto a foolish man, 
who built his house upon the sand : and the rain descended, 
and the floods came, and the winds blew, and smote upon 
that house; and it fell: and great was the fall thereof. 

[And it came to pass, when Jesus had finished these 
words, the multitudes were astonished at his teaching: 
for he taught them as one having authority, and not as 
their scribes.] 

126. The Friend of an Outcast 

And one of the Pharisees desired him that he would 
eat with him. And he entered into the Pharisee's house, 
and sat down to meat. And behold, a woman who was 
in the city, a sinner ; and when she knew that he was sit- 
ting at meat in the Pharisee's house, she brought an ala- 
baster cruse of ointment, and standing behind at his feet, 
weeping, she began to wet his feet with her .tears, and 
wiped them with the hair of her head, and kissed his feet, 
and anointed them with the ointment. Now when the 
Pharisee that had bidden him saw it, he spake within him- 
self, saying, "This man, if he were at prophet, would have 
perceived who and what manner of woman this is that 
toucheth him, that she is a sinner." And Jesus answering 
said unto him, "Simon, I have somewhat to say unto 
thee." And he saith, "Teacher, say on." "A certain 
lender had two debtors: the one owed five hundred shill- 
ings, and the other fifty. When they had not wherewith 
to pay, he forgave them both. Which of them therefore 



Gospel 233 

will love him most ?" Simon answered and said, "He, 
I suppose, to whom he forgave the most." And he said 
unto him, 'Thou hast rightly judged." And turning to 
the woman, he said unto Simon, **Seest thou this woman? 
I entered into thy house, thou gavest me no water for my 
feet: but she hath wetted my feet with her tears, and 
wiped them with her hair. Thou gavest me no kiss: but 
she, since the time I came in, hath not ceased to kiss my 
feet. My head with oil thou didst not anoint: but she 
hath anointed my feet with ointment. Wherefore I say 
unto thee, tier sins, which are many, are forgiven: for she 
loved much: but to whom little is forgiven, the same 
loveth little. And he said unto her, *Thy sins, are for- 
given." And they that sat at meat with him began to 
say within themselves, 'Who is this that even forgiveth 
sins?" And he said unto the woman, 'Thy faith hath 
saved thee; go in peace." 

127. The True Family of Jesus 

And there came his mother and his brethren; and, 
standing without, they sent unto him, calling him. And 
a multitude was sitting about him ; and they say unto him, 
"Behold, thy mother and thy brethren without seek for 
thee." And he answereth them, and saith, "Who is my 
mother and my brethren?" And looking round on them 
that sat round about him, he saith, "Behold, my mother 
and my brethren! For whosoever shall do the will of 
God, the same is my brother, and sister, and mother." 

128. Two Parables of the Kingdom 

All these things spake Jesus in parables unto the mul- 
titudes; and without a parable spake he nothing unto 
them : 

The kingdom of heaven is like unto a treasure hidden 
in the field ; which a man found, and hid ; and in his joy 



234 Gospel 

he goeth and selleth all that he hath, and buyeth that 
field. 

Again, the kingdom of heaven is like unto a man that is 
a merchant seeking goodly pearls: and having found one 
pearl of great price, he went and sold all that he had, and 
bought it. 

129. The Demoniac of the Gerasenes 

And they arrived at the country of the Gerasenes, 
which is over against Galilee. And when he was come 
forth upon the land, there met him a certain man out of 
the city, who had demons; and for a long time he had 
worn no clothes, and abode not in any house, but in the 
tombs. And when he saw Jesus, he cried out, and fell 
down before him, and with a loud voice said, "What have 
I to do with thee, Jesus, thou Son of the Most High God.^^ 
I beseech thee, torment me not." For he was commanding 
the unclean spirit to come out from the man. For often- 
times it had seized him: and he was kept under guard, 
and bound with chains and fetters; and breaking the 
bands asunder, he was driven of the demon into the 
deserts. And Jesus asked him, "What is thy name?" 
And he said, "Legion;" for many demons were entered 
into him. And they entreated him that he would not com- 
mand them to depart into the abyss. Now there was there 
a herd of many swine feeding on the mountain: and they 
entreated him that he would give them leave to enter into 
them. And he gave them leave. And the demons came 
out from the man, and entered into the swine: and the 
herd rushed down the steep into the lake, and were 
drowned. And when they that fed them saw what had 
come to pass, they fled, and told it in the city and in the 
country. And they went out to see what had come to 
pass; and they came to Jesus, and found the man, from 
whom the demons were gone out, sitting, clothed and in 
his right mind, at the feet of Jesus : and they were afraid. 



&ospet 235 

And they that saw it told them how he that was possessed 
with demons was made whole. And all the people of the 
country of the Gerasenes round about asked him to de- 
part from them; for they were holden with great fear: 
and he entered into a boat, and returned. But the man 
from whom the demons were gone out prayed him that 
he might be with him: but he sent him away, saying, "Re- 
turn to thy house, and declare how great things God 
hath done for thee." And he went his way, publishing 
throughout the whole city how great things Jesus had 
done for him. 

130. A Discourse on Humility 

In that hour came the disciples imto Jesus, saying, 
**Who then is the greatest in the kingdom of heaven?" 
And he called to him a Httle child, and set him in the 
midst of them, and said, ** Verily I say unto you. Except 
ye turn, and become as little children, ye shall in no wise 
enter into the kingdom of heaven. Whosoever therefore 
shall humble himself as this little child, the same is the 
greatest in the kingdom of heaven. And whoso shall re- 
ceive one such little child in my name receiveth me: but 
whoso shall cause one of these little ones that believe on 
me to stumble, it is profitable for him that a great mill- 
stone should be hanged about his neck, and that he should 
be sunk in the depth of the sea. 

*'VVoe unto the world because of occasions of stum- 
bling! for it must needs be that the occasions come; but 
woe to that man through whom the occasion cometh! 
And if thy hand or thy foot causeth thee to stumble, cut it 
off, and cast it from thee: it is good for thee to enter into 
life maimed or halt, rather than having two hands or two 
feet to be cast into the eternal fire. And if thine eye 
causeth thee to stumble, pluck it out, and cast it from thee: 
it is good for thee to enter into life with one eye, rather 
than having two eyes to be cast into the hell of fire. See 



236 Gospel 

that ye despise not one of these Httle ones: for I say unto 
you, that in heaven their angels do always behold the face 
of my Father who is in heaven. How think ye? if any 
man have a hundred sheep, and one of them be gone 
astray, doth he not leave the ninety and nine, and go unto 
the mountains, and seek that which goeth astray? And 
if so be that he find it, verily I say unto you, he rejoiceth 
over it more than over the ninety and nine which have 
not gone astray. Even so it is not the will of your Father 
who is in heaven, that one of these little ones should 
perish. 

"And if thy brother sin against thee, go, show him his 
fault between thee and him alone: if he hear thee, thou 
hast gained thy brother. But if he hear thee not, take 
with thee one or two more, that at the mouth of two wit- 
nesses or three every word may be established. And if he 
refuse to hear them, tell it unto the church: and if he re- 
fuse to hear the church also, let him be unto thee as the 
Gentile and the publican. Verily I say unto you. What 
things soever ye shall bind on earth shall be bound in 
heaven; and what things soever ye shall loose on earth 
shall be loosed in heaven. Again I say unto you, that if 
two of you shall agree on earth as touching anything that 
they shall ask, it shall be done for them of my Father 
who is in heaven. For where two or three are gathered 
together in my name, there am I in the midst of them." 

Then came Peter and said to him, "Lord, how oft 
shall my brother sin against me, and I forgive him ? until 
seven times?" Jesus saith unto him, "I say not unto thee. 
Until seven times ; but. Until seventy times seven. There- 
fore is the kingdom of heaven likened unto a certain king, 
who would make a reckoning with his servants. And 
when he had begun to reckon, one was brought unto him, 
that owed him ten thousand talents. But forasmuch as 
he had not wherewith to pay, his lord commanded him 
to be sold, and his wife, and children, and all that he had, 



Gospel 237 

and payment to be made. The servant therefore fell 
down and worshipped him, saying, 'Lord, have patience 
with me, and I will pay thee all.' And the lord of that 
servant, being moved with compassion, released him, and 
forgave him the debt. But that servant went out, and 
found one of his fellow-servants, who owed him a hun- 
dred shillings: and he laid hold on him, and took him by 
the throat, saying, Tay what thou owest.' So his fellow- 
servant fell down and besought him, saying, 'Have pa- 
tience with me, and I will pay thee.' And he would not: 
but went and cast him into prison, till he should pay that 
which was due. So when his fellow-servants saw what 
was done, they were exceeding sorry, and came and told 
unto their Lord all that was done. Then his lord called 
him unto him, and saith to him, 'Thou wicked servant, 
I forgave thee all that debt, because thou besoughtest me: 
shouldst not thou also have had mercy on thy fellow- 
servant, even as I had mercy on thee ?' And his lord was 
wroth, and delivered him to the tormentors, till he should 
pay all that was due. So shall also my heavenly Father 
do unto you, if ye forgive not every man one brother 
from your hearts.'' 

131. The Test of Discipleship 

And as they went on the way, a certain man said unto 
him, 'T will follow thee whithersoever thou goest." And 
Jesus said imto him, "The foxes have holes, and the 
birds of the heaven have nests ; but the Son of man hath 
not where to lay his head." And he said unto another, 
"Follow me." But he said, "Lord, suffer me first to go 
and bury my father." But he said unto him, "Leave the 
dead to bury their own dead; but go thou and publish 
abroad the kingdom of God." And another also said, 
"I will follow thee, Lord ; but first suffer me to bid fare- 
well to them that are at my house." But Jesus said unto 



238 Gospel 

him, "No man, having put his hand to the plough, and 
looking back, is fit for the kingdom of God." 

132. The Sending of the Seventy 

Now after these things the Lord appointed seventy 
others, and sent them two and two before his face into 
every city and place, whither he himself was about to 
come. And he said unto them, "The harvest indeed is 
plenteous, but the laborers are few: pray ye therefore the 
Lord of the harvest, that he send forth laborers into his 
harvest. Go your ways; behold, I send you forth as 
lambs in the midst of wolves. Carry no purse, no wallet, 
no shoes; and salute no man on the way. And into 
whatsoever house ye shall enter, first say, Teace be to 
this house.* And if a son of peace be there, your peace 
shall rest upon him: but if not, it shall turn to you again. 
And in that same house remain, eating and drinking such 
things as they give: for the laborer is worthy of his hire. 
Go not from house to house. And into whatsoever city 
ye enter, and they receive you, eat such things as are set 
before you: and heal the sick that are therein, and say 
unto them. The kingdom of God is come nigh unto you.' 
But into whatsoever city ye shall enter, and they receive 
you not, go out into the streets thereof and say, 'Even 
the dust from your city, that cleaveth to our feet, we wipe 
off against you : nevertheless know this, that the kingdom 
of God is come nigh.* I say unto you. It shall be more 
tolerable for Sodom, than for that city. Woe unto thee, 
Chorazin! woe unto thee, Bethsaida! for if the mighty 
works had been done in Tyre and Sidon, which were 
done in you, they would have repented long ago, sitting 
in sackcloth and ashes. But it shall be more tolerable 
for Tyre and Sidon in the judgment, than for you. And 
thou, Capernaum, shalt thou be exalted unto heaven.'^ 
thou shalt be brought down unto Hades. He that heareth 



Gospel 239 

you heareth me; and he that rejecteth you rejecteth me; 
and he that rejecteth me rejecteth him that sent me/' 

133. The Good Samaritan 

And behold, a certain lawyer stood up and made trial 
of him, saying, 'Teacher, what shall I do to inherit 
eternal life?" And he said unto him, 'What is written 
in the law? how readest thou?" And he answering said, 
'Thou shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy strength, and with 
all thy mind ; and thy neighbor as thyself." And he said 
unto him, 'Thou hast answered right: this do, and thou 
shalt live." But he, desiring to justify himself, said unto 
Jesus, "And who is my neighbor?" Jesus made answer 
and said, "A certain man was going down from Jerusa- 
lem to Jericho; and he fell among robbers, who both 
stripped him and beat him, and departed, leaving him half 
dead. And by chance a certain priest was going down 
that way : and when he saw him, he passed by on the other 
side. And in like manner a Levite also, when he came 
to the place, and saw him, passed by on the other side. 
But a certain Samaritan, as he journeyed, came where 
he was : and when he saw him, he was moved with com- 
passion, and came to him, and bound up his wounds, 
pouring on them oil and wine ; and he set him on his own 
beast, and brought him to an inn, and took care of him. 
And on the morrow he took out two shillings, and gave 
them to the host, and said, 'Take care of him; and what- 
soever thou spendest more, I, when I come back again, 
will repay thee. Which of these three, thinkest thou, 
proved neighbor unto him that fell among the robbers ?" 
And he said, "He that showed mercy on him." And 
Jesus said unto him, "Go, and do thou Hkewise." 

134. A Visit with Mary and Martha 

Now as they went on their way, he entered into a cer- 
tain village: and a certain woman named Martha re- 



240 Gospel 

ceived him into her house. And she had a sister called 
Mary, who also sat at the Lord's feet, and heard his word. 
But Martha was cumbered about much serving; and she 
came up to him, and said, "Lord, dost thou not care that 
my sister did leave me to serve alone? bid her therefore 
that she help me.'' But the Lord answered and said 
unto her, ''Martha, Martha, thou art anxious and troubled 
about many things: but one thing is needful: for Mary 
hath chosen the good part, which shall not be taken away 
from her." 

135. The Parable of the Sheep-fold 

"Verily, verily, I say unto you. He that entereth not 
by the door into the fold of the sheep, but climbeth up 
some other way, the same is a thief and a robber. But 
he that entereth in by the door is the shepherd of the 
sheep. To him the porter openeth; and the sheep hear 
his voice: and he calleth his own sheep by name, and 
leadeth them out. When he hath put forth all his own, 
he goeth before them, and the sheep follow him : for they 
know his voice. And a stranger will they not follow, 
but will flee from him: for they know not the voice of 
strangers." This parable spake Jesus unto them: but 
they understood not what things they were which he 
spake unto them. 

Jesus therefore said unto them again, "Verily, verily, 
I say unto you, I am the door of the sheep. All that 
came before me are thieves and robbers: but the sheep 
did not hear them. I am the door; by me if any man 
enter in, he shall be saved, and shall go in and go out, 
and shall find pasture. The thief cometh not, but that 
he may steal, and kill, and destroy: I came that they may 
have life, and may have it abundantly. I am the good 
shepherd: the good shepherd layeth down his life for the 
sheep. He that is a hireling, and not a shepherd, whose 
own the sheep are not, beholdeth the wolf coming, and 



Gospel 241 

leaveth the sheep, and fleeth, and the wolf snatcheth 
them, and scattereth them: he fleeth because he is a hire- 
hng, and careth not for the sheep. I am the good shep- 
herd; and I know mine own, and mine own know me, 
even as the Father knoweth me, and I know the Father ; 
and I lay down my life for the sheep. And other sheep 
I have, which are not of this fold: them also I must 
bring, and they shall hear my voice ; and they shall become 
one flock, one shepherd. Therefore doth the Father love 
me, because I lay down my life, that I may take it again. 
No one taketh it away from me, but I lay it down of my- 
self. I have power to lay it down, and I have power to 
take it again. This commandment received I from my 
Father." 

136. Further Words on Humility 

And it came to pass, when he went into the house of 
one of the rulers of the Pharisees on a sabbath to eat 
bread, that they were watching him. And behold, there 
was before him a certain man that had the dropsy. And 
Jesus answering spake unto the lawyers and Pharisees, 
saying, 'Ts it lawful to heal on the Sabbath, or not?" 
But they held their peace. And he took him, and healed 
him, and let him go. And he said unto them, 'Which 
of you shall have an ass or an ox fallen into a well, and 
will not straightway draw him up on a sabbath day?" 
And they could not answer again unto these things. 

And he spake a parable unto those that were bidden, 
when he marked how they chose out the chief seats; 
saying unto them, 'When thou art bidden of any man 
to a marriage feast, sit not down in the chief seat; lest 
haply a more honorable man than thou be bidden of him, 
and he that bade thee and him shall come and say to 
thee, 'Give this man place;' and then thou shalt begin 
with shame to take the lowest place. But when thou 
art bidden, go and sit down in the lowest place ; that when 



242 Gospel 

he that hath bidden thee cometh, he may say to thee, 
'Friend, go up higher:' then shalt thou have glory in 
the presence of all that sit at meat with thee. For every 
one that exalteth himself shall be humbled; and he that 
humbleth himself shall be exalted." 

And he said to him also that had bidden him, ''When 
thou makest a dinner or a supper, call not thy friends, 
nor thy brethren, nor thy kinsmen, nor rich neighbors; 
lest haply they also bid thee again, and a recompense be 
made thee. But when thou makest a feast, bid the poor, 
the maimed, the lame, the blind : and thou shalt be blessed ; 
because they have not wherewith to recompense thee: for 
thou shalt be recompensed in the resurrection of the just." 

And when one of them that sat at meat with him heard 
these things, he said unto him, "Blessed is he that shall 
eat bread in the kingdom of God." But he said unto 
him, "A certain man made a great supper; and he bade 
many: and he sent forth his servant at supper time to 
say to them that were bidden, 'Come; for all things are 
now ready.' And they all with one consent began to 
make excuse. The first said unto him, 'I have bought 
a field, and I must needs go out and see it; I pray thee 
have me excused.' And another said, 'I have bought five 
yoke of oxen, and I go to prove them ; I pray thee have 
me excused.' And another said, 'I have married a wife, 
and therefore I cannot come.' And the servant came, 
and told his lord these things. Then the master of the 
house being angry said to his servant, 'Go out quickly 
into the streets and lanes of the city, and bring in hither 
the poor and maimed and blind and lame.' And the ser- 
vant said, 'Lord, what thou didst command is done, and 
yet there is room.' And the lord said unto the servant, 
'Go out into the highways and hedges, and constrain them 
to come in, that my house may be filled. For I say 
unto you, that none of those men that were bidden shall 
taste of my supper.' " 



Gospel 243 

137. The Lost Sheep 

And he spake unto them this parable, saying, "What 
man of you, having a hundred sheep, and having lost one 
of them, doth not leave the ninety and nine in the wilder- 
ness, and go after that which is lost, until he find it? 
And when he hath found it, he layeth it on his shoulders, 
rejoicing. And when he cometh home, he calleth together 
his friends and his neighbors, saying unto them, 'Rejoice 
with me, for I have found my sheep which was lost.' 
I say unto you, that even so there shall be joy in heaven 
over one sinner that repenteth, more than over ninety 
and nine righteous persons, who need no repentance." 

138. The Lost Coin 

''Or what woman having ten pieces of silver, if she 
lose one piece, doth not light a lamp, and sweep the house, 
and seek diligently until she find it ? And when she hath 
found it, she calleth together her friends and neighbors, 
saying, 'Rejoice with me, for I have found the piece 
which I had lost.' Even so, I say unto you, there is joy 
in the presence of the angels of God over one sinner that 
repenteth." 

139. The Two Brothers 

And he said, "A certain man had two sons: and the 
younger of them said to his father, 'Father, give me the 
portion of thy substance that falleth to me.' And he 
divided unto them his living. And not many days after, 
the younger son gathered all together and took his jour- 
ney into a far country ; and there he wasted his substance 
with riotous living. And when he had spent all, there 
arose a mighty famine in that country; and he began to 
be in want. And he went and joined himself to one of 
the citizens of that country ; and he sent him into his fields 
to feed swine. And he would fain have filled his belly 



244 Gospel 

with the husks that the swine did eat: and no man gave 
unto him. But when he came to himself he said, 'How 
many hired servants of my father's have bread enough 
and to spare, and I perish here with hunger ! I will arise 
and go to my father, and will say unto him, * 'Father, I 
have sinned against heaven, and in thy sight: I am no 
more worthy to be called thy son: make me as one of thy 
hired servants/' ' And he arose, and came to his father. 
But while he was yet afar off, his father saw him, and 
was moved with compassion, and ran, and fell on his 
neck, and kissed him. And the son said unto him, 
'Father, I have sinned against heaven, and in thy sight: 
I am no more worthy to be called thy son.' But the 
father said to his servants, 'Bring forth quickly the best 
robe, and put it on him ; and put a ring on his hand, and 
shoes on his feet: and bring the fatted calf, and kill it, 
and let us eat, and make merry: for this my son was dead, 
and is alive again; he was lost, and is found.' And they 
began to be merry. Now his elder son Was in the field: 
and as he came and drew nigh to the house, he heard 
music and dancing. And he called to him one of the 
servants, and inquired what these things might be. And 
he said unto him, 'Thy brother is come; and thy father 
hath killed the fatted calf, because he hath received him 
safe and sound.' But he was angry, and would not go 
in: and his father came out, and entreated him. But he 
answered and said to his father, 'Lo, these many years do 
I serve thee, and I never transgressed a commandment of 
thine ; and yet thou never gavest me a kid, that I might 
make merry with my friends: but when this thy son came, 
who hath devoured thy living with harlots, thou killedst 
for him the fatted calf.' And he said unto him, 'Son, 
thou art ever with me, and all that is mine is thine. But 
it was meet to make merry and be glad: for this thy 
brother was dead, and is alive again; and was lost, and 
is found.' " 



Gospel 245 

140. The Rich Man and Lazarus 

"Now there was a certain rich man, and he was clothed 
in purple and fine linen, faring sumptuously every day: 
and a certain beggar named Lazarus was laid at his gate, 
full of sores, and desiring to be fed with the crumbs that 
fell from the rich man's table; yea, even the dogs came 
and licked his sores. And it came to pass, that the beg- 
gar died, and that he was carried away by the angels 
into Abraham's bosom: and the rich man also died, and 
was buried. And in Hades he lifted up his eyes, being 
in torments, and seeth Abraham afar off, and Lazarus 
in his bosom. And he cried and said, 'Father Abraham, 
have mercy on me, and send Lazarus, that he may dip 
the tip of his finger in water, and cool my tongue ; for I 
am in anguish in this flame.' But Abraham said, 'Son, 
remember that thou in thy lifetime receivedst thy good 
things, and Lazarus in like manner evil things: but now 
here he is comforted, and thou art in anguish. And 
besides all this, between us and you there is a great gulf 
fixed, that they that would pass from hence to you may 
not be able, and that none may cross over from thence to 
us.* And he said, 'I pray thee therefore, father, that thou 
wouldest send him to my father's house; for I have five 
brethren; that he may testify unto them, lest they also 
come into this place of torment.' But Abraham saith, 
'They have Moses and the prophets; let them hear them.' 
And he said, 'Nay, father Abraham: but if one go to them 
from the dead, they will repent.' And he said unto him, 
'If they hear not Moses and the prophets, neither will they 
be persuaded, if one rise from the dead.' " 

14L The Raising of Lazarus 

Now a certain man was sick, Lazarus of Bethany, of 
the village of Mary and her sister Martha. And it was 
that Mary who anointed the Lord with ointment, and 
wiped his feet with her hair, whose brother Lazarus was 



246 Gospel 

sick. The sisters therefore sent unto him, saying, "Lord, 
behold, he whom thou lovest is sick." But when Jesus 
heard it, he said, "This sickness is not unto death, but for 
the glory of God, that the Son of God may be glorified 
thereby." Now Jesus loved Martha, and her sister, and 
Lazarus. When therefore he heard that he was sick, he 
abode at that time two days in the place where he was. 
Then after this he saith to the disciples, "Let us go into 
Judaea again." The disciples say unto him, "Rabbi, the 
Jews were but now seeking to stone thee ; and goest thou 
thither again?" Jesus answered, "Are there not twelve 
hours in the day? If a man walk in the day, he stumbleth 
not, he seeth the light of this world. But if a man walk 
in the night, he stumbleth, because the light is not in him." 
These things spake he : and after this he saith unto them, 
"Our friend Lazarus is fallen asleep ; but I go, that I may 
awake him out of sleep." The disciples therefore said 
unto him, "Lord, if he is fallen asleep, he will recover." 
Now Jesus had spoken of his death: but they thought 
that he spake of taking rest in sleep. Then Jesus there- 
fore said unto them plainly, "Lazarus is dead. And I 
am glad for your sakes that I was not there, to the 
intent ye may believe; nevertheless let us go unto him." 
Thomas therefore, who is called Didymus, said unto his 
fellow-disciples, "Let us also go, that we may die with 
him." 

So when Jesus came, he found that he had been in 
the tomb four days already. Now Bethany was nigh 
unto Jerusalem, about fifteen furlongs off; and many of 
the Jews had come to Martha and Mary, to console them 
concerning their brother. Martha therefore, when she 
heard that Jesus was coming, went and met him: but 
Mary still sat in the house. Martha therefore said unto 
Jesus, "Lord, if thou hadst been here, my brother had 
not died. And even now I know that, whatsoever thou 
shalt ask of God, God will give thee." Jesus saith unto 



Gospel m 

her, "Thy brother shall rise again." Martha saith unto 
him, '*I know that he shall rise again in the resurrection 
at the last day." Jesus said unto her, '1 am the resur- 
rection, and the life: he that believeth on me, though he 
die, yet shall he live ; and whosoever liveth and believeth 
on me shall never die. Believest thou this?" She saith 
unto him, '*Yea, Lord: I have believed that thou art the 
Christ the Son of God, even he that cometh into the 
world." And when she had said this, she went away, 
and called Mary her sister secretly, saying, **The Teacher 
is here, and calleth thee." And she, when she heard it, 
arose quickly, and went unto him. (Now Jesus was not 
yet come into the village, but was still in the place where 
Martha met him.) The Jews then who were with her 
in the house, and were consoling her, when they saw 
Mary, that she rose up quickly and went out, followed 
her, supposing that she was going unto the tomb to weep 
there. Mary therefore, when she came where Jesus was, 
and saw him, fell down at his feet, saying unto him, 
"Lord, if thou hadst been here, my brother had not died." 
When Jesus therefore saw her weeping, and the Jews 
also weeping who came with her, he groaned in the spirit, 
and was troubled, and said, "Where have ye laid him?" 
They say unto him, "Lord, come and see." Jesus wept. 
The Jews therefore said, "Behold how he loved him!" 
But some of them said, "Could not this man, who opened 
the eyes of him that was blind, have caused that this man 
also should not die?" Jesus therefore again groaning in 
himself cometh to the tomb. Now it was a cave, and 
a stone lay against it. Jesus saith, "Take ye away the 
stone." Martha, the sister of him that was dead, saith 
unto him, "Lord, by this time the body decayeth ; for he 
hath been dead four days." Jesus saith unto her, "Said 
I not unto thee, that, if thou believedst, thou shouldest 
see, the glory of God ?" So they took away the stone. 
And Jesus lifted up his eyes, and said, "Father, I thank 



248 Gospel 

thee that thou heardest me. And I knew that thou hearest 
me always: but because of the multitude that standeth 
around I said it, that they may believe that thou didst 
send me." And when he had thus spoken, he cried with 
a loud voice, "Lazarus, come forth." He that was dead 
came forth, bound hand and foot with grave-clothes; 
and his face was bound about with a napkin. Jesus saith 
unto them, ''Loose him, and let him go." 

Many therefore of the Jews, who came to Mary and 
beheld that which he did, believed on him. But some 
of them went away to the Pharisees, and told them the 
things which Jesus had done. 

142. The Pharisee and the Publican 

And he spake also this parable unto certain who trusted 
in themselves that they were righteous, and set all others 
at nought: "Two men went up into the temple to pray; 
the one a Pharisee, and the other a publican. The Phar- 
isee stood and prayed thus with himself, 'God, I thank 
thee, that I am not as the rest of men, extortioners, un- 
just, adulterers, or even as this publican. I fast twice 
in the week; I give tithes of all that I get' But the 
publican, standing afar off, would not lift up so much as 
his eyes unto heaven, but smote his breast, saying, 'God, 
be thou merciful to me a sinner.' I say unto you, This 
man went down to his house justified rather than the 
other: for every one that exalteth himself shall be 
humbled ; but he that humbleth himself shall be exalted." 

143. Jesus Blesses the Children 

Then were there brought unto him little children, that 
he should lay his hands on them, and pray: and the 
disciples rebuked them. But Jesus said, "Suffer the 
little children, and forbid them not, to come unto me: 
for to such belongeth the kingdom of heaven." And he 
laid his hands on them, and departed thence. 



Gospel 24d 

144. The Rich Young Ruler 

And a certain ruler asked him, saying, "Good Teacher, 
what shall I do to inherit eternal hfe?" And Jesus said 
unto him, *'Why callest thou me good? none is good, save 
one, even God. Thou knowest the commandments, Do 
not commit adultery. Do not kill. Do not steal, Do not 
bear false witness. Honor thy father and mother." And 
he said, ''All these things have I observed from my youth 
up." And when Jesus heard it, he said unto him, ''One 
thing thou lackest yet: sell all that thou hast, and dis- 
tribute unto the poor, and thou shalt have treasure in 
heaven: and come, follow me." But when he heard these 
things, he became exceeding sorrowful; for he was very 
rich. And Jesus seeing him said, "How hardly shall they 
that have riches enter into the kingdom of God! For it 
is easier for a camel to enter in through a needle's eye, 
than for a rich man to enter into the kingdom of God. 
And they that heard it said, "Then who can be saved?" 
But he said, "The things which are impossible with men 
are possible with God." And Peter said, "Lo, we have 
left our own, and followed thee." And he said unto 
them, "Verily I say unto you. There is no man that hath 
left house, or wife, or brethren, or parents, or children, 
for the kingdom of God's sake, who shall not receive 
manifold more in this time, and in the world to come 
eternal life." 

145. Zacchaeus the Publican 

And he entered and was passing through Jericho. And 
behold, a man called by name Zacchaeus; and he was a 
chief publican, and he was rich. And he sought to see 
Jesus who he was ; and could not for the crowd, because 
he was little of stature. And he ran on before, and 
climbed up into a sycomore tree to see him: for he was 
to pass that way. And when Jesus came to the place, 
he looked up, and said unto him, "Zacchaeus, make haste, 



250 Gospel 

and come down; for to-day I must abide at thy house." 
And he made haste, and came down, and received him 
joyfully. And when they saw it, they all murmured, 
saying, '*He is gone into lodge with a man that is a sin- 
ner." And Zacchseus stood, and said unto the Lord, 
"Behold, Lord, the half of my goods I give to the poor; 
and if I have wrongfully exacted aught of any man, I 
restore fourfold." And Jesus said unto him, "To-day 
is salvation come to this house, forasmuch as he also is 
a son of Abraham. For the Son of man came to seek 
and to save that which was lost." 

146. The Parable of the Pounds 

And as they heard these things, he added and spake a 
parable, because he was nigh to Jerusalem, and because 
they supposed that the kingdom of God was immediately 
to appear. He said therefore, "A certain nobleman went 
into a far country, to receive for himself a kingdom, and 
to return. And he called ten servants of his, and gave 
them ten pounds, and said unto them, 'Trade ye herewith 
till I come.' But his citizens hated him, and sent an 
ambassage after him, saying, 'We will not that this man 
reign over us.' And it came to pass, when he was come 
back again, having received the kingdom, that he com- 
manded these servants, unto whom he had given the 
money, to be called to him, that he might know what 
they had gained by trading. And the first came before 
him, saying, 'Lord, thy pound hath made ten pounds 
more.* And he said unto him, 'Well done, thou good 
servant : because thou wast found faithful in a very little, 
have thou authority over ten cities.' And the second 
came, saying, 'Thy pound. Lord, hath made five pounds.' 
And he said unto him also, 'Be thou also over five cities.' 
And another came, saying, 'Lord, behold, here is thy 
pound, which I kept laid up in a napkin: for I feared 
thee, because thou art an austere man: thou takest up 



Gospel 251 

that which thou layedst not down, and reapest that which 
thou didst not sow.' He saith unto him, 'Out of thine 
own mouth will I judge thee, thou wicked servant. Thou 
knewest that I am an austere man, taking up that which 
I laid not down, and reaping that which I did not sow; 
then wherefore gavest thou not my money into the bank, 
and I at my coming should have required it with in- 
terest?' And he said unto them that stood by, 'Take 
away from him the pound, and give it unto him that hath 
the ten pounds.* And they said unto him, 'Lord, he hath 
ten pounds.' 'I say unto you, that unto every one that 
hath shall be given ; but for him that hath not, even that 
which he hath shall be taken away from him. But these 
mine enemies, that would not that I should reign over 
them, bring hither, and slay them before me.' " 

147. Mary Anoints the Feet of Jesus 

Now the passover of the Jews was at hand: and many 
went up to Jerusalem out of the country before the pass- 
over, to purify themselves. They sought therefore for 
Jesus, and spake one with another, as they stood in the 
temple, "What think ye? That he will not come to the 
feast?" Now the chief priests and the Pharisees had 
given commandment, that, if any man knew where he 
was, he should show it, that they might take him. 

Jesus therefore six days before the passover came to 
Bethany, where Lazarus was, whom Jesus raised from 
the dead. So they made him a supper there : and Martha 
served; but Lazarus was one of them that sat at meat 
with him. Mary therefore took a pound of ointment of 
pure nard, very precious, and anointed the feet of Jesus, 
and wiped his feet with her hair: and the house was filled 
with the odor of the ointment. But Judas Iscariot, one 
of his disciples, that should betray him, saith, "Why was 
not this ointment sold for three hundred shillings, and 
given to the poor?" Now this he said, not because he 



252 Gospel 

cared for the poor ; but because he was a thief, and having 
the bag took away what was put therein. Jesus therefore 
said, ^'Suffer her to keep it against the day of my bury- 
ing. For the poor ye have always with you ; but me ye 
have not always.'* 

The common people therefore of the Jews learned that 
he was there: and they came, not for Jesus' sake only, 
but that they might see Lazarus also, whom he had raised 
from the dead. But the chief priests took counsel that 
they might put Lazarus also to death; because that by 
reason of him many of the Jews went away, and believed 
on Jesus. 

148. The Triumphal Entry 

And it came to pass, when he drew nigh unto Beth- 
phage and Bethany, at the mount that is called Olivet, 
he sent two of his disciples, saying, "Go your way into 
the village over against you ; in which as ye enter ye shall 
find a colt tied, whereon no man ever yet sat: loose him, 
and bring him. And if any one ask you. Why do ye 
loose him?' thus shall ye say, 'The Lord hath need of 
him.' " And they that were sent went away, and found 
even as he had said unto them. And as they were loosing 
the colt, the owners thereof said unto them, "Why loose 
ye the colt?" And they said, "The Lord hath need of 
him." And they brought him to Jesus: and they threw 
their garments upon the colt, and set Jesus thereon. And 
as he went, they spread their garments in the way. And 
as he was now drawing nigh, even at the descent of the 
mount of Olives, the whole multitude of the disciples 
began to rejoice and praise God with a loud voice for 
all the mighty works which they had seen; saying, 
"Blessed is the King that cometh in the name of the Lord: 
peace in heaven, and glory in the highest." And some 
of the Pharisees from the multitude said unto him, 
"Teacher, rebuke thy disciples." And he answered and 



Gospel 253 

said, '*I tell you that, if these shall hold their peace, the 
stones will cry out." 

And when he drew nigh, he saw the city and wept over 
it, saying, "If thou hadst known in this day, even thou, 
the things which belong unto peace! but now they are 
hid from thine eyes. For the days shall come upon thee, 
when thine enemies shall cast up a bank about thee, and 
compass thee round, and keep thee in on every side, and 
shall dash thee to the ground, and thy children within 
thee; and they shall not leave in thee one stone upon an- 
other; because thou knewest not the time of thy visi- 
tation." 

149. Captious Questions 

And they send unto him certain of the Pharisees and 
of the Herodians, that they might catch him in talk. And 
when they were come, they say unto him, ''Teacher, we 
know that thou art true, and carest not for any one; 
for thou regardest not the person of men, but of a truth 
teachest the way of God: Is it lawful to give tribute unto 
Caesar, or not? Shall we give, or shall we not give?" 
But he, knowing their hypocrisy, said unto them, *'Why 
make ye trial of me? bring me a denarius, that I may see 
it." And they brought it. And he saith unto them, 
'Whose is this image and superscription?" And they 
said unto him, "Caesar's." And Jesus said unto them, 
"Render unto Caesar the things that are Caesar's, and unto 
God the things that are God's." And they marvelled 
greatly at him. 

And there come unto him Sadducees, who say that 
there is no resurrection; and they asked him, saying, 
"Teacher, Moses wrote unto us. If a man's brother die, 
and leave a wife behind him, and leave no child, that 
his brother should take his wife, and raise up seed unto 
his brother. There were seven brethren: and the first 
took a wife, and dying left no seed; and the second took 



254 Gospel 

her, and died, leaving no seed behind him ; and the third 
Hkewise: and the seven left no seed. Last of all the 
woman also died. In the resurrection whose wife shall 
she be of them? for the seven had her to wife." Jesus 
said unto them, 'Is it not for this cause that ye err, 
that ye know not the scriptures, nor the power of God? 
For when they shall rise from the dead, they neither 
marry, nor are given in marriage; but are as angels in 
heaven. But as touching the dead, that they are raised ; 
have ye not read in the book of Moses, in the place con- 
cerning the Bush, how God spake unto him, saying, 'I 
am the God of Abraham, and the God of Isaac, and the 
God of Jacob?' He is not the God of the dead, but of 
the living: ye do greatly err." 

And one of the scribes came, and heard them question- 
ing together, and knowing that he had answered them 
well, asked him, 'What commandment is the first of all ?" 
Jesus answered, "The first is, Hear, O Israel; The Lord 
our God, the Lord is one: and thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and 
with all thy mind, and with all thy strength. The second 
is this. Thou shalt love thy neighbor as thyself. There 
is none other commandment greater than these." And 
the scribe said unto him, "Of a truth, Teacher, thou hast 
well said that he is one ; and there is none other but he : 
and to love him with all the heart, and with all the under- 
standing, and with all the strength, and to love his 
neighbor as himself, is much more than all whole burnt- 
offerings and sacrifices." And when Jesus saw that he 
answered discreetly, he said unto him, "Thou art not far 
from the kingdom of God." And no man after that 
durst ask him any question. 

150. Invective Against the Scribes and Pharisees 

Then spake Jesus to the multitudes and to his disciples, 
saying, "The scribes and the Pharisees sit on Moses' 



Gospel 255 

seat; all things therefore whatsoever they bid you, these 
do and observe: but do not ye after their works; for they 
say, and do not. Yea, they bind heavy burdens and 
grievous to be borne, and lay them on men's shoulders ; 
but they themselves will not move them with their finger. 
But all their works they do to be seen of men: for they 
make broad their phylacteries, and enlarge the borders of 
their garments, and love the chief place at feasts, and the 
chief seats in the synagogues, and the salutations in the 
marketplaces, and to be called of men, 'Rabbi/ But be 
not ye called 'Rabbi:' for one is your teacher, and all ye 
are brethren. And call no man your father on the earth : 
for one is your Father, even he who is in heaven. Neither 
be ye called masters: for one is your master, even the 
Christ. But he that is greatest among you shall be your 
servant. And whosoever shall exalt himself shall be 
humbled; and whosoever shall humble himself shall be 
exalted. 

''But woe unto you, scribes and Pharisees, hypocrites ! 
because ye shut the kingdom of heaven against men: for 
ye enter not in yourselves, neither suffer ye them that 
are entering in to enter. 

"Woe unto you, scribes and Pharisees, hypocrites ! for 
ye compass sea and land to make one proselyte ; and when 
he is become so, ye make him tw^ofold more a son of hell 
than yourselves. 

"Woe unto you, ye blind guides, that say, 'Whosoever 
shall swear by the temple, it is nothing; but whosoever 
shall swear by the gold of the temple, he is a debtor.' 
Ye fools and blind: for which is greater, the gold, or 
the temple that hath sanctified the gold? And, 'Who- 
soever shall swear by the altar, it is nothing ; but whoso- 
ever shall swear by the gift that is upon it, he is a debtor.' 
Ye blind: for which is greater, the gift, or the altar that 
sanctifieth the gift? He therefore that sweareth by the 
altar, sweareth by it, and by all things thereon. And he 



256 Gospel 

that sweareth by the temple, sweareth by it, and by him 
that dwelleth therein. And he that sweareth by the 
heaven, sweareth by the throne of God, and by him that 
sittith thereon. 

"Woe unto you, scribes and Pharisees, hypocrites! for 
ye tithe mint and anise and cummin, and have left undone 
the weightier matters of the law, justice, and mercy, and 
faith: but these ye ought to have done, and not to have 
left the other undone. Ye blind guides, that strain out the 
gnat, and swallow the camel ! 

"Woe unto you, scribes and Pharisees, hypocrites ! for 
ye cleanse the outside of the cup and of the platter, but 
within they are full from extortion and excess. Thou 
blind Pharisee, cleanse first the inside of the cup and of 
the platter, that the outside thereof may become clean 
also. 

"Woe unto you, scribes and Pharisees, hypocrites ! for 
ye are like unto whited sepulchres, which outwardly ap- 
pear beautiful, but inwardly are full of dead men's bones, 
and of all uncleanness. Even so ye also outwardly appear 
righteous unto men, but inwardly ye are full of hypocrisy 
and iniquity. 

"Woe unto you, scribes and Pharisees, hypocrites ! for 
ye build the sepulchres of the prophets, and garnish the 
tombs of the righteous, and say, Tf we had been in the 
days of our fathers, we should not have been partakers 
with them in the blood of the prophets.' Wherefore ye 
witness to yourselves, that ye are sons of them that slew 
the prophets. Fill ye up then the measure of your fathers. 
Ye serpents, ye offspring of vipers, how shall ye escape 
the judgment of hell? Therefore, behold, I send unto 
you prophets, and wise men, and scribes: some of them 
shall ye kill and crucify; and some of them shall ye 
scourge in your synagogues, and persecute from city to 
city: that upon you may come all the righteous blood shed 
on the earth, from the blood of Abel the righteous unto 



Gospel 257 

the blood of Zachariah son of Barachiah, whom ye slew 
between the sanctuary and the altar. Verily I say unto 
you, All these things shall come upon this generation. 

'*0 Jerusalem, Jerusalem, that killeth the prophets, and 
stoneth them that are sent unto her ! how often would I 
have gathered thy children together, even as a hen gather- 
eth her chickens under her wings, and ye would not! 
Behold, your house is left unto you desolate. For I say 
unto you, Ye shall not see me henceforth, till ye shall say, 
^Blessed is he that cometh in the name of the Lord.' " 

151. The Widow's Mites 

And he looked up, and saw the rich men that were cast- 
ing their gifts into the treasury. And he saw a certain 
poor widow casting in thither two mites. And he said, 
''Of a truth I say unto you. This poor widow cast in 
more than they all: for all these did of their superfluity 
cast in unto the gifts ; but she of her want did cast in all 
the living that she had." 

152. The Bargain of Judas 

Now the feast of unleavened bread drew nigh, which 
is called the Passover. And the chief priests and the 
scribes sought how they might put him to death ; for they 
feared the people. 

And Satan entered into Judas who was called Iscariot, 
being of the number of the twelve. And he went away, 
and communed with the chief priests and captains, how 
he might deliver him unto them. And they were glad, 
and covenanted to give him money. And he consented, 
and sought opportunity to deliver him unto them in the 
absence of the multitude. 

153. The Last Supper 

And the day of unleavened bread came, on which the 
passover must be sacrificed. And he sent Peter and John, 



258 Gospel 

saying, "Go and make ready for us the passover, that 
we may eat." And they said unto him, "Where wilt 
thou that we make ready?" And he said unto them, 
"Behold, when ye are entered into the city, there shall 
meet you a man bearing a pitcher of water; follow him 
into the house whereinto he goeth. And ye shall say 
unto the master of the house, "The Teacher saith unto 
thee. Where is the guest-chamber, where I shall eat the 
passover with my disciples?' And he will show you a 
large upper room furnished: there make ready." And 
they went, and found as he had said unto them : and they 
made ready the passover. 

And when the hour was come, he sat down, and the 
apostles with him. And he said unto them, "With desire 
I have desired to eat this passover with you before I suf- 
fer: for I say unto you, I shall not eat it, until it be ful- 
filled in the kingdom of God." And he received a cup, 
and when he had given thanks, he said, "Take this, and 
divide it among yourselves: for I say unto you, I shall 
not drink from henceforth of the fruit of the vine, until 
the kingdom of God shall come." And he took bread, 
and when he had given thanks, he brake it, and gave to 
them, saying, "This is my body which is given for you: 
this do in remembrance of me." And the cup in Hke 
manner after supper, saying, "This cup is the new cove- 
nant in my blood, even that which is poured out for you." 



And during supper, the devil having already put into 
the heart of Judas Iscariot, Simon's son, to betray him, 
Jesus, knowing that the Father had given all things into 
his hands, and that he came forth from God, and goeth 
unto God, riseth from supper, and layeth aside his gar- 
ments; and he took a towel, and girded himself. Then 
he poureth water into the basin, and began to wash the 
disciples' feet, and to wipe them with the towel where- 



Gospel 259 

with he was girded. So he cometh to Simon Peter. He 
saith unto him, ''Lord, dost thou wash my feet?" Jesus 
answered and said unto him, ''What I do thou knowest 
not now; but thou shah understand hereafter." Peter 
saith unto him, "Thou shalt never wash my feet." Jesus 
answered him, "If I wash thee not, thou hast no part with 
me." Simon Peter saith unto him, "Lord, not my feet 
only, but also my hands and my head." Jesus saith to 
him, "He that is bathed needeth not save to w^ash his feet, 
but is clean every whit: and ye are clean, but not all." 
For he knew him that should betray him ; therefore said 
he, "Ye are not all clean." 

So when he had washed their feet, and taken his gar- 
ments, and sat down again, he said unto them, "Know ye 
what I have done to you? Ye call me. Teacher, and. 
Lord: and ye say well; for so I am. If I then, the Lord 
and the Teacher, have washed your feet, ye also ought 
to wash one another's feet. For I have given you an ex- 
ample, that ye also should do as I have done to you. 
Verily, verily, I say unto you, A servant is not greater 
than his lord ; neither one that is sent greater than he that 
sent him. If ye know these things, blessed are ye if ye do 
them. I speak not of you all: I know whom I have 
chosen: but that the scripture may be fulfilled, 'He that 
eateth my bread lifted up his heel against me.' From 
henceforth I tell you before it come to pass, that, when it 
is come to pass, ye may believe that I am he. Verily, 
verily, I say unto you, He that receiveth whomsoever I 
send receiveth me; and he that receiveth me receiveth 
him that sent me." 

When Jesus had thus said, he was troubled in the 
spirit, and testified, and said, "Verily, verily, I say unto 
you, that one of you shall betray me." The disciples 
looked one on another, doubting of whom he spake. 
There was at the table reclining in Jesus' bosom one of 
his disciples, whom Jesus loved. Simon Peter therefore 



260 Gospel 

beckoneth to him, and saith unto him, "Tell us who it is 
of whom he speaketh." He leaning back, as he was, on 
Jesus' breast saith unto him, "Lord, who is it?" Jesus 
therefore answereth, "He it is, for whom I shall dip the 
sop, and give it him." So when he had dipped the sop, 
he taketh and giveth it to Judas, the son of Simon Is- 
cariot. And after the sop, then entered Satan into him. 
Jesus therefore saith unto him, "What thou doest, do 
quickly." Now no man at the table knew for what intent 
he spake this unto him. For some thought, because Judas 
had the bag, that Jesus said unto him, "Buy what things 
we have need of for the feast;" or, that he should give 
something to the poor. He then having received the sop 
went out straightway: and it was night. 

154. In the Garden of Gethsemane 

And he came out, and went, as his custom was, unto 
the mount of Olives ; and the disciples also followed him. 
And when he was at the place, he said unto them, "Pray 
that ye enter not into temptation." And he was parted 
from them about a stone's cast ; and he kneeled down and 
prayed, saying, "Father, if thou be willing, remove this 
cup from me: neverthless not my will, but thine, be done." 
And there appeared unto him an angel from heaven, 
strengthening him. And being in an agony he prayed 
more earnestly; and his sweat became as it were great 
drops of blood falling down upon the ground. And when 
he rose up from his prayer, he came unto the disciples, 
and found them sleeping for sorrow, and said unto them, 
"Why sleep ye? rise and pray, that ye enter not into 
temptation." 

155. The Betrayal and Arrest 

While he yet spake, behold, a multitude, and he that 
was called Judas, one of the twelve, went before them; 
and he drew near unto Jesus to kiss him. But Jesus said 



Gospel 261 

unto him, '']\x(idiS, betrayest thou the Son of man with a 
kiss?'* And when they that were about him saw what 
would follow, they said, ''Lord, shall we smite with the 
sword?" And a certain one of them smote the servant 
of the high priest, and struck off his right ear. But Jesus 
answered and said, "Suffer ye them thus far." And he 
touched his ear, and healed him. And Jesus said unto the 
chief priests, and captains of the temple, and elders, that 
were come against him, "Are ye come out, as against a 
robber, with swords and staves ? When I was daily with 
you in the temple, ye stretched not forth your hands 
against me: but this is your hour, and the power of dark- 
ness." 

156. Peter's Denial of Jesus 

And they seized him, and led him away, and brought 
him into the high priest's house. But Peter followed afar 
off. And when they had kindled a fire in the midst of the 
court, and had sat down together, Peter sat in the midst 
of them. And a certain maid seeing him as he sat in the 
light of the fire, and looking stedfastly- upon him, said, 
"This man also was with- him." But he denied, saying, 
"Woman, I know him not." And after a little while 
another saw him, and said, "Thou also art one of them." 
But Peter said, "Man, I am not." And after the space 
of about one hour another confidently affirmed, saying, 
"Of a truth this man also was with him ; for he is a Gali- 
Isean." But Peter said, "Man, I know not what thou 
sayest." And immediately, while he yet spake, the cock 
crew. And the Lord turned, and looked upon Peter. 
And Peter remembered the word of the Lord, how that 
he said unto him, "Before the cock crow this day thou 
shalt deny me thrice." And he went out, and wept 
bitterly. 



262 Gospel 

157. The Trial Before Jewish Authorities 

And the men that held Jesus mocked him, and beat him. 
And they bHndfolded him, and asked him, saying, *Tro- 
phesy: who is he that struck thee?" And many other 
things spake they against him, reviling him. 

And as soon as it was day, the assembly of the elders 
of the people was gathered together, both chief priests 
and scribes; and they led him away into their council, 
saying, "If thou art the Christ, tell us." But he said 
unto them, "If I tell you, ye will not believe: and if I ask 
you, ye will not answer. But from henceforth shall the 
Son of man be seated at the right hand of the power of 
God." And they all said, "Art thon then the Son of 
God?" And he said unto them, "Ye say that I am." 
And they said, "What further need have we of witness ? 
for we ourselves have heard from his own mouth." 

158. In the Praetorium Before Pilate 

And the whole company of them rose up, and brought 
him before Pilate. And they began to accuse him, say- 
ing, "We found this man perverting our nation, and for- 
bidding to give tribute to Caesar, and. saying that he him- 
self is Christ a king." And Pilate asked him, saying, 
"Art thou the King of the Jews?" And he answered 
him and said, "Thou sayest." And Pilate said unto the 
chief priests and the multitudes, "I find no fault in this 
man." But they were the more urgent, saying, "He 
stirreth up the people, teaching throughout all Judaea, and 
beginning from Galilee even unto this place." But when 
Pilate heard it, he asked whether the man were a Gali- 
Isean. And when he knew that he was of Herod's juris- 
diction, he sent him unto Herod, who himself also was 
at Jerusalem in these days. 

Now when Herod saw Jesus, he was exceeding glad: 
for he was of a long time desirous to see him, because he 
had heard concerning him ; and he hoped to see some 



Gospel 263 

miracle done by him. And he questioned him in many 
words; but he answered him nothing. And the chief 
priests and the scribes stood, vehemently accusing him. 
And Herod with his soldiers set him at nought, and 
mocked him, and arraying him in gorgeous apparel ^ent 
him back to Pilate. And Herod and Pilate became 
friends with each other that very day: for before they 
were at enmity between themselves. 

And Pilate called together the chief priests and the 
rulers and the people, and said unto them, "Ye brought 
unto me this man, as one that pervert eth the people': and 
behold, I, having examined him before you, found no 
fault in this man touching those things whereof ye accuse 
him: no, nor yet Herod: for he sent him back unto us; 
and behold, nothing worthy of death hath been done by 
him. I will therefore chastise him, and release him." 
But they cried out all together, saying, ''Away with this 
man, and release unto us Barabbas" :-^one who for a 
certain insurrection made in the city, and for murder, was 
cast into prison. And Pilate spake unto them, again, de- 
siring to release Jesus ; but they shouted, saying, "Cruci- 
fy, crucify him." And he said unto them the third time, 
"Why what evil hath' this man done? I have found no 
cause of death in him: I will therefore chastise him^ and 
release him." But they were urgent with loud voices, 
asking that he might be crucified. And their voices pre- 
vailed. And Pilate gave sentence that what they asked 
for should be done. And he released him that for insur- 
rection and murder had been cast into prison, whom they 
asked for ; but Jesus he delivered up to their will. 

159. The Crucifixion 

And when they led him away, they laid hold upon one 
Simon of Cyrene, coming from the country, and laid on 
him the cross, to bear it after Jesus. 

And there followed him a great multitude of the 



264 Gospel 

people, and of women who bewailed and lamented him. 
But Jesus turning unto them said, "Daughters of Jeru- 
salem, weep not for me, but weep for yourselves, and 
for your children. For behold, the days are coming, in 
which they shall say, 'Blessed are the barren, and the 
wombs that never bare, and the breasts that never gave 
suck.' Then shall they begin to say to the mountains, 
Tall on us;' and to the hills, 'Cover us.' For if they do 
these things in the green tree, what shall be done in the 
dry?" 

And there were also two others, malefactors, led with 
him to be put to death. 

And when they came unto the place which is called 
The skull, there they crucified him, and the malefactors, 
one on the right hand and the other on the left. And 
Jesus said, ''Father, forgive them; for they know not 
what they do." 



The soldiers therefore, when they had crucified Jesus, 
took his garments and made four parts, to every soldier 
a part; and also the coat: now the coat was without 
seam, woven from the top throughout. They said there- 
fore one to another, "Let us not rend it, but cast lots 
for it, whose it shall be: that the scripture might be 
fulfilled which saith. 

They parted my garments among them. 
And upon my vesture did they cast lots. 

These things therefore the soldiers did. But there were 
standing by the cross of Jesus his mother, and his 
mother's sister, Mary the wife of Clopas, and Mary 
Magdalene. When Jesus therefore saw his mother, and 
the disciple standing by whom he loved, he saith unto 
his mother, "Woman, behold, thy son !" Then saith he 



Gospel 265 

to the disciple, ''Behold, thy mother!" And from that 
hour the disciple took her unto his own home. 



And the people stood beholding. And the rulers also 
scoffed at him, saying, '*He saved others; let him save 
himself, if this is the Christ of God, his chosen." And 
the soldiers also mocked him, coming to him, offering 
him vinegar, and saying, ''If thou art the king of the 
Jews, save thyself." And there was also a superscrip- 
tion over him, THIS IS THE KING OF THE JEWS. 

And one of the malefactors that were hanged railed on 
him, saying, "Art not thou the Christ? save thyself and 
us." But the other answered, and rebuking him said, 
"Dost thou not even fear God, seeing thou art in the 
same condemnation? And we indeed justly; for we re- 
ceive the due reward of our deeds: but this man hath done 
nothing amiss." And he said, "Jesus, remember me when 
thou comest in thy kingdom." And he said unto him, 
"Verily I say unto thee, To-day shalt thou be with me 
in Paradise." 

And it was now about the sixth hour, and a darkness 
came over the whole land until the ninth hour, the sun*s 
light failing: and the veil of the temple was rent in the 
midst. And Jesus, crying with a loud voice, said, 
"Father, into thy hands I commend my spirit:" and hav- 
ing said this, he gave up the ghost. And when the cen- 
turion saw what was done, he glorified God, saying, 
"Certainly this was a righteous man." And all the mul- 
titudes that came together to this sight, when they be- 
held the things that were done, returned smiting their 
breasts. And all his acquaintance, and the women that 
followed with him from Galilee, stood afar off, seeing 
these things. 



266 Gospel 

160. The Burial 

And behold, a man named Joseph, who was a council- 
lor, a good and righteous man (he had not consented to 
their counsel and deed), a man of Arimathsea, a city of 
the Jews, who was looking for the kingdom of God; this 
man went to Pilate, and asked for the body of Jesus. And 
he took it down, and wrapped it in a linen cloth, and laid 
him in a tomb that was hewn in stone, where never man 
had yet lain. And it was the day of the Preparation, and 
the sabbath drew on. And the women, who had come 
with him out of Galilee, followed after, and beheld the 
tomb, and how his body was laid. And they returned, 
and prepared spices and ointments. 

161. The Sealed Sepulchre 

Now on the morrow, which is the day after the Prep- 
aration, the chief priests and the Pharisees were gathered 
together unto Pilate, saying, ''Sir, we remember that that 
deceiver said while he was yet alive, 'After three days I 
rise again.' Command therefore that the sepulchre be 
made sure until the third day, lest haply his disciples come 
and steal him away, and say unto the people, 'He is risen 
from the dead:' and the last error will be worse than the 
first." Pilate said unto them, "Ye have a guard: go, 
make it as sure as ye can." So they went, and made the 
sepulchre sure, sealing the stone, the guard being with 
them. 

162. The Resurrection Morning 

Now on the first day of the week cometh Mary Mag- 
dalene early, while it was yet dark, unto the tomb, and 
seeth the stone taken away from the tomb. She runneth 
therefore, and cometh to Simon Peter, and to the other 
disciple whom Jesus loved, and saith unto them, "They 
have taken away the Lord out of the tomb, and we know 
not where they have laid him." Peter therefore went 



Gospel 267 

forth, and the other disciple, and they went toward the 
tomb. And they ran both together: and the other dis- 
ciple outran Peter, and came first to the tomb ; and stoop- 
ing and looking in, he seeth the linen cloths lying; yet 
entered he not in. Simon Peter therefore also cometh, 
following him, and entered into the tomb; and he be- 
holdeth the linen cloths lying, and the napkin, that was 
upon his head, not lying with the linen cloths, but rolled 
up in a place by itself. Then entered in therefore the 
other disciple also, who came first to the tomb, and he 
saw, and believed. For as yet they knew not the scrip- 
ture, that he must rise again from the dead. So the 
disciples went away again unto their own home. 

But Mary was standing without at the tomb weeping: 
so, as she wept, she stooped and looked into the tomb; 
and she beholdeth two angels in white sitting, one at the 
head, and one at the feet, where the body of Jesus had 
lain. And they say unto her, "Woman, why weepest 
thou?" She saith unto them, "Because they have taken 
away my Lord, and I know not where they have laid 
him.'' When she had thus said, she turned herself back, 
and beholdeth Jesus standing, and knew not that it was 
Jesus. Jesus saith unto her, "Woman, why weepest 
thou? whom seekest thou?'* She, supposing him to be 
the gardener, saith unto him, "Sir, if thou hast borne 
him hence, tell me where thou hast laid him, and I will 
take him away." Jesus saith unto her, "Mary." She 
turneth herself, and saith unto him in Hebrew, "Rab- 
boni;" which is to say. Teacher. Jesus saith to her, 
"Touch me not; for I am not yet ascended unto the 
Father: but go unto my brethren, and say to them, "I 
ascend unto my Father and your Father, and my God 
and your God." Mary Magdalene cometh and telleth 
the disciples, "I have seen the Lord;" and that he had 
said these things unto her. 



268 Gospel 

163. The Appearance at the Sea of Tiberias 

After these things Jesus manifested himself again to 
the disciples at the sea of Tiberias; and he manifested 
himself on this wise. There were together Simon Peter, 
and Thomas called Didymus, and Nathanael of Cana in 
Galilee, and the sons of Zebedee, and two other of his 
disciples. Simon Peter saith unto them, *T go a fishing." 
They say unto him, 'We also come with thee." They 
went forth, and entered into the boat ; and that night they 
took nothing. But when day was now breaking, Jesus 
stood on the beach: yet the disciples knew not that it was 
Jesus. Jesus therefore saith unto them, "Children, have 
ye aught to eat?" They answered him, "No." And he 
said unto them, "Cast the net on the right side of the 
boat, and ye shall find." They cast therefore, and now 
they were not able to draw it for the multitude of fishes. 
That disciple therefore whom Jesus loved saith unto 
Peter, "It is the Lord." So when Simon Peter heard 
that it was the Lord, he girt his coat about him (for he 
was naked), and cast himself into the sea. But the other 
disciples came in the little boat (for they were not far 
from- the land, but about two hundred cubits off), drag- 
ging the net full of fishes. So when they got out upon 
the land, they see a fire of coals there, and fish laid there- 
on, and bread. Jesus saith unto them, "Bring of the fish 
which ye have now taken." Simon Peter therefore went 
up, and drew the net to land, full of great fishes, a hun- 
dred and fifty and three: and for all there were so many, 
the net was not rent. Jesus saith unto them, "Come and 
break your fast." And none of the disciples durst inquire 
of him, "Who art thou?" knowing that it was the Lord. 
Jesus Cometh, and taketh the bread, and giveth them, and 
the fish likewise. This is now the third time that Jesus 
was manifested to the disciples, after that he was risen 
from the dead. 

So when they had broken their fast, Jesus saith to 



Gospel 260 

Simon Peter, "Simon, son of John, lovest thou me more 
than these ?" He saith unto him, "Yea, Lord ; thou know- 
est that I love thee." He saith unto him, "Feed my 
lambs." He saith to him again a second time, "Simon, 
son of John, lovest thou me?" He saith unto him, "Yea, 
Lord; thou knowest that I love thee." He saith unto 
him, "Tend my sheep." He saith unto him the third 
time, "Simon, son of John, lovest thou me?" Peter was 
grieved because he said unto him the third time, "Lovest 
thou me?" And he said unto him, "Lord, thou knowest 
all things; thou knowest that I love thee." Jesus saith 
unto him, "Feed my sheep. Verily, verily, I say unto 
thee. When thou wast young, thou girdest thyself, and 
walkedst whither thou wouldest: but when thou shalt be 
old, thou shalt stretch forth thy hands, and another shall 
gird thee, and carry thee whither thou wouldest not." 
Now this he spake, signifying by what manner of death 
he should glorify God. And when he had spoken this, 
he saith unto him, "Follow me." Peter, turning about, 
seeth the disciple whom Jesus loved following; who also 
leaned back on his breast at the supper, and said, "Lord, 
who is he that betrayeth thee?" Peter therefore seeing 
him saith to Jesus, "Lord, and what shall this man do ?" 
Jesus saith unto him, "If I will that he tarry till I come, 
what is that to thee ? follow thou me." This saying there- 
fore went forth among the brethren, that that disciple 
should not die: yet Jesus said not unto him, that he 
should not die; but, "If I will that he tarry till I come, 
what is that to thee?" 

This is the disciple that beareth witness of these things, 
and wrote these things: and we know that his witness is 
true. 

And there are also many other things which Jesus did, 
the which if they should be written every one, I suppose 
that even the world itself would not contain the books that 
should be written. 



Part VII 
ORATORY 



"Enough is preserved, however, to show the ^yonderful tact with 
which the apostle adapted himself to every audience and occasion; 
the variety of appeal that he made to very different classes of people; 
yet withal the absolute singleness and sincerity of purpose which 
drove him in each case straight to his point, with oratorical skill yet 
quite without the tricks or sophistry of the rhetorician. His absorb- 
ing sense of the power of his theme is what gives power, unity, and 
eloquence to all his work." 

— Genung, Guidebook to the Biblical Literature, 



ORATORY 

164. The Farewell Address of Joshua 

[And it came to pass after many days, when Jehovah 
had given rest unto Israel from all their enemies round 
about, and Joshua was old and well stricken in years; 
that Joshua called for all Israel, for their elders and for 
their heads, and for their judges and for their officers, 
and said unto them:] 

I am old and well stricken in years: and ye have seen 
all that Jehovah your God hath done unto all these 
nations because of you; for Jehovah your God, he it is 
that hath fought for you. Behold, I have allotted unto 
you these nations that remain, to be an inheritance for 
your tribes, from the Jordan, with all the nations that I 
have cut off, even unto the great sea toward the going 
down of the sun. And Jehovah your God, he will thrust 
them out from before you, and drive them from out of 
your sight; and ye shall possess their land, as Jehovah 
your God spake unto you. Therefore be ye very coura- 
geous to keep and to do all that is written in the book of 
the law of Moses, that ye turn not aside therefrom to the 
right hand or to the left; that ye come not among these 
nations, these that remain among you ; neither make men- 
tion of the name of their gods, nor cause to swear by 
them, neither serve them, nor bow down yourselves unto 
them ; but cleave unto Jehovah your God, as ye have done 
unto this day. For Jehovah hath driven out from before 
you great nations and strong: but as for you, no man hath 
stood before you unto this day. One man of you shall 
chase a thousand; for Jehovah your God, he it is that 
fighteth for you, as he spake unto you. Take good heed 

273 



274 Oratory 

therefore unto yourselves, that ye love Jehovah your God. 
Else if ye do at all go back, and cleave unto the remnant 
of these nations, even these that remain among you, and 
make marriages with them, and go in unto them, and they 
to you ; know for a certainty that Jehovah your God will 
no more drive these nations from out of your sight ; but 
they shall be a snare and a trap unto you, and a scourge 
in your sides, and thorns in your eyes, until ye perish 
from off this good land which Jehovah your God hath 
given you. 

And, behold, this day I am going the way of all the 
earth: and ye know in all your hearts and in all your 
souls, that not one thing hath failed of all the good things 
which Jehovah your God spake concerning you; all are 
come to pass unto you, not one thing hath failed thereof. 
And it shall come to pass, that as all the good things are 
come upon you of which Jehovah your God spake unto 
you, so will Jehovah bring upon you all the evil things, 
until he have destroyed you from off this good land which 
Jehovah your God hath given you. When ye transgress 
the covenant of Jehovah your God, which he commanded 
you, and go and serve other gods, and bow down your- 
selves to them ; then will the anger of Jehovah be kindled 
against you, and ye shall perish quickly from off the good 
land which he hath given unto you. 

165. Ames's Warning to Israel 

Hear this word that Jehovah hath spoken against you, 
O children of Israel, against the whole family which I 
brought up out of the land of Egypt, saying, "You only 
have I known of all the families of the earth: therefore I 
will visit upon you all your iniquities. Shall two walk 
together, except they have agreed? Will a lion roar in 
the forest, when he hath no prey? will a young lion cry 
out of his den, if he have taken nothing? Can a bird fall in 
a snare upon the earth, where no gin is set for him ? shall 



Oratory 275 

a snare spring up from the ground, and have taken noth- 
ing at all ? Shall the trumpet be blown in a city, and the 
people not be afraid ? shall evil befall a city, and Jehovah 
hath not done it ? Surely the Lord Jehovah will do noth- 
ing, except he reveal his secret unto his servants the 
prophets. The lion hath roared ; who will not fear ? The 
Lord Jehovah hath spoken; who can but prophesy? 

"Publish ye in the palaces at Ashdod, and in the pala- 
ces in the land of Egypt, and say, 'Assemble yourselves 
upon the mountains of Samaria, and behold what great 
tumults are therein, and what oppressions in the midst 
thereof.' Tor they know not to do right/ saith Jehovah, 
'who store up violence and robbery in their palaces.' 
Therefore thus saith the Lord Jehovah: 'An adversary 
there shall be, even round about the land; and he shall 
bring down thy strength from thee, and thy palaces shall 
be plundered.' Thus saith Jehovah: 'As the shepherd 
rescueth out of the mouth of the lion two legs, or a piece 
of an ear, so shall the children of Israel be rescued that 
sit in Samaria in the corner of a couch, and on the silken 
cushions of a bed.' 

" 'Hear ye, and testify against the house of Jacob,' 
saith the Lord Jehovah, the God of hosts. 'For in the 
day that I shall visit the transgressions of Israel upon 
him, I will also visit the altars of Beth-el ; and the horns 
of the altar shall be cut off, and fall to the ground. And 
I will smite the winter-house with the summer-house ; and 
the houses of ivory shall perish, and the great houses 
shall have an end,' saith Jehovah." 

166. Paul's Address at Antioch of Pisidia 

[Now Paul and his company set sail from Paphos, and 
came to Perga in Pamphylia: and John departed from 
them and returned to Jerusalem. But they, passing 
through from Perga, came to Antioch of Pisidia; and 
they went into the synagogue on the sabbath day, and sat 



276 Oratory 

down. And after the reading of the law and the pro- 
phets the rulers of the synagogue sent unto them, saying, 
''Brethren, if ye have any word of exhortation for the 
people, say on/* And Paul stood up, and beckoning with 
the hand said:] 

Men of Israel, and ye that fear God, hearken: The 
God of this people Israel chose our fathers, and exalted 
the people when they sojourned in the land of Egypt, and 
with a high arm led he them forth out of it. And for 
about the time of forty years as a nursing-father bare he 
them in the wilderness. And when he had destroyed seven 
nations in the land of Canaan, he gave them their land for 
an inheritance, for about four hundred and fifty years: 
and after these things he gave them judges until Samuel 
the prophet. And afterward they asked for a king: and 
God gave unto them Saul the son of Kish, a man of the 
tribe of Benjamin, for the space of forty years. And 
when he had removed him, he raised up David to be their 
king; to whom also he bare witness and said, *T have 
found David the son of Jesse, a man after my heart, who 
shall do all my will." Of this man's seed hath God ac- 
cording to promise brought unto Israel a Saviour, Jesus ; 
when John had first preached before his coming the bap- 
tism of repentance to all the people of Israel. And as 
John was fulfilling his course, he said, "What suppose ye 
that I am? I am not he. But behold, there cometh one 
after me the shoes of whose feet I am not worthy to un- 
loose." Brethren, children of the stock of Abraham, and 
those among you that fear God, to us is the word of this 
salvation sent forth. For they that dwell in Jerusalem, 
and their rulers, because they knew him not, nor the 
voices of the prophets which are read every sabbath, ful- 
filled them by condemning him. And though they found 
no cause of death in him, yet asked they of Pilate that he 
should be slain. And when they had fulfilled all things 
that were written of him, they took him down from the 



Oratory 277 

tree, and laid him in a tomb. But God raised him from 
the dead: and he was seen for many days of them that 
came up with him from Gahlee to Jerusalem, who are 
now his witnesses unto the people. And we bring you 
good tidings of the promise made unto the fathers, that 
God hath fulfilled the same unto our children, in that he 
raised up Jesus ; as also it is written in the second psalm, 
"Thou art my Son, this day have I begotten thee." And 
as concerning that he raised him up from the dead, now 
no more to return to corruption, he hath spoken on this 
wise, "I will give you the holy and sure blessings of 
David." Because he saith also in another psalm, "Thou 
wilt not give thy Holy One to see corruption." For 
David, after he had in his own generation served the 
counsel of God, fell asleep, and was laid unto his fathers, 
and saw corruption: but he whom God raised up saw no 
corruption. Be it known unto you therefore, brethren, 
that through this man is proclaimed unto you remission 
of sins: and by him every one that believeth is justified 
from all things, from which ye could not be justified by 
the law of Moses. Beware therefore, lest that come upon 
you which is spoken in the prophets: 

Behold, ye despisers, and wonder, and perish; 
For I work a work in your days, 

A work which ye shall in no wise believe, if one declare it unto 
you. 

[And as they went out, they besought that these words 
might be spoken to them the next sabbath.] 

167. Paul's Oration at the Areopagus 

[Now while Paul waited for them at Athens, his spirit 
was provoked within him as he beheld the city full of 
idols. So he reasoned in the synagogue with the Jews 
and the devout persons, and in the marketplace every day 
with them that met him. And certain also of the Epicu- 



278 Oratory 

rean and Stoic philosophers encountered him. And some 
said, 'What would this babbler say?" others, "He seemeth 
to be a setter forth of strange gods:" because he preached 
Jesus and the resurrection. And they took hold of him, 
and brought him unto the Areopagus, saying, "May we 
know what this new teaching is, which is spoken by thee? 
For thou bringest certain strange things to our ears: we 
would know therefore what these things mean." (Now 
all the Athenians and the strangers sojourning there spent 
their time in nothing else, but either to tell or to hear 
some new thing.) And Paul stood in the midst of the 
Areopagus, and said:] 

Ye men of Athens, in all things I perceive that ye are 
very religious. For as I passed along, and observed the 
objects of your worship, I found also an altar with this 
inscription, TO AN UNKNOWN GOD. What there- 
fore ye worship in ignorance, this I set forth unto you. 
The God that made the world and all things therein, he, 
being Lord of heaven and earth, dwelleth not in temples 
made with hands ; neither is he served by men's hands, as 
though he needed anything, seeing he himself giveth to 
all life, and breath, and all things; and he made of one 
every nation of men to dwell on all the face of the earth, 
having determined their appointed seasons, and the 
bounds of their habitation; that they should seek God, if 
haply they might feel after him and find him, though he 
is not far from each one of us: for in him we live, and 
move, and have our being; as certain even of your own 
poets have said. 

For we are also his offspring. 

Being then the offspring of God, we ought not to think 
that the Godhead is like unto gold, or silver, or stone, 
graven by art and device of man. The times of ignor- 
ance therefore God overlooked ; but now he commandeth 
men that they should all everywhere repent: inasmuch as 



Oratory 279 

he hath appointed a day in which he will judge the world 
in righteousness by the man whom he hath ordained; 
whereof he hath given assurance unto all men, in that he 
hath raised him from the dead. 

[Now when they heard of the resurrection of the dead, 
some mocked: but others said, "We will hear thee con- 
cerning this yet again/' Thus Paul went out from among 
them. But certain men clave unto him, and believed.] 

168. The Farewell Speech at Ephesus 

[And from Miletus he sent to Ephesus, and called to 
him the elders of the church. And when they were come 
to him, he said unto them:] 

Ye yourselves know, from the first day that I set foot 
in Asia, after what manner I was with you all the time, 
serving the Lord with all lowliness of mind, and with 
tears, and with trials which befell me by the plots of the 
Jews; how I shrank not from declaring unto you any- 
thing that was profitable, and teaching you publicly, and 
from house to house, testifying both to Jews and to 
Greeks repentance toward God, and faith toward our 
Lord Jesus Christ. And now, behold, I go bound in the 
spirit unto Jerusalem, not knowing the things that shall 
befall me there: save that the Holy Spirit testifieth unto 
me in every city, saying that bonds and afflictions abide 
me. But I hold not my life of any account as dear unto 
myself, so that I may accomplish my course, and the min- 
istry which I received from the Lord Jesus, to testify the 
gospel of the grace of God. And now, behold, I know 
that ye all, among whom I went about preaching the king- 
dom, shall see my face no more. Wherefore I testify 
unto you this day, that I am pure from the blood of all 
men. For I shrank not from declaring unto you the 
whole counsel of God. Take heed unto yourselves, and 
to all the flock, in which the Holy Spirit hath made you 
bishops, to feed the church of the Lord which he pur- 



280 Oratory 

chased with his own blood. I know that after my depart- 
ing grievous wolves shall enter in among you, not sparing 
the flock; and from among your own selves shall men 
arise, speaking perverse things, to draw away the disciples 
after them. Wherefore watch ye, remembering that by 
the space of three years I ceased not to admonish every 
one night and day with tears. And now I commend you to 
God, and to the word of his grace, which is able to build 
you up, and to give you the inheritance among all them 
that are sanctified. I coveted no man's silver, or gold, or 
apparel. Ye yourselves know that these hands ministered 
unto my necessities, and to them that were with me. In 
all things I gave you an example, that so laboring ye 
ought to help the weak, and to remember the words of 
the Lord Jesus, that he himself said, "It is more blessed 
to give than to receive.** 

[And when he had thus spoken, he kneeled down and 
prayed with them all. And they all wept sore, and fell 
on Paul's neck and kissed him, sorrowing most of all for 
the word which he had spoken, that they should behold 
his face no more. And they brought him on his way unto 
the ship.] 

169. Paul's Defence from the Castle Steps 

Brethren and fathers, hear ye the defence which I now 
make unto you. [And when they heard that he spake 
unto them in the Hebrew language, they were the more 
quiet: and he saith:] 

I am a Jew, born in Tarsus of Cilicia, but brought up 
in this city, at the feet of Gamaliel, instructed according 
to the strict manner of the law of our fathers, being zeal- 
ous for God, even as ye all are this day: and I persecuted 
this Way unto the death, binding and delivering into pris- 
ons both men and women. As also the high priest doth 
bear me witness, and all the estate of the elders: from 
whom also I received letters unto the brethren, and jour- 



Oratory 281 

neyed to Damascus to bring them also that were there 
unto Jerusalem in bonds to be punished. And it come to 
pass, that, as I made my journey, and drew nigh unto 
Damascus, about noon, suddenly there shone from heaven 
a great light round about me. And I fell unto the ground, 
and heard a voice saying unto me, "Saul, Saul, why per- 
secutest thou me?" And I answered, *Who art thou, 
Lord?" And he said unto me, "I am Jesus of Nazareth, 
whom thou persecutest." And they that were with me 
beheld indeed the light, but they heard not the voice of 
him that spake to me. And I said, "What shall I do. 
Lord ?" And the Lord said unto me, "Arise, and go into 
Damascus; and there it shall be told thee of all things 
which are appointed for thee to do." And when I could 
not see for the glory of that light, being led by the hand 
of them that were with me I came into Damascus. And 
one Ananias, a devout man according to the law, well re- 
ported of by all the Jews that dwelt there, came unto me, 
and standing by me said unto me, "Brother Saul, receive 
thy sight." And in that very hour I looked up on him. 
And he said, "The God of our fathers hath appointed thee 
to know his will, and to see the Righteous One, and to 
hear a voice from his mouth. For thou shalt be a witness 
for him unto all men of what thou hast seen and heard. 
And now why tarriest thou? arise, and be baptized, and 
wash away thy sins, calling on his name." And it came to 
pass, that, when I had returned to Jerusalem, and while I 
prayed in the temple, I fell into a trance, and saw him 
saying unto me, "Make haste, and get thee quickly out of 
Jerusalem ; because they will not receive of thee testimony 
concerning me." And I said, "Lord, they themselves 
know that I imprisoned and beat in every synagogue them 
that believed on thee: and when the blood of Stephen thy 
witness was shed, I also was standing by, and consenting, 
and keeping the garments of them that slew him." And 



282 Oratory 

he said unto me, "Depart: for I will send thee forth far 
hence unto the Gentiles." 

[And they gave him audience unto this word ; and they 
lifted up their voice, and said, "Away with such a fellow 
from the earth: for it is not fit that he should live.] 

170. The Defence before Felix 

[And after five days the high priest Ananias came 
down with certain elders, and with an orator, one Tertul- 
lus ; and they informed the governor against Paul. And 
v^hen he was called, TertuUus began to accuse him, say- 
ing:] 

Seeing that by thee we enjoy much peace, and that by 
thy providence evils are corrected for this nation, we ac- 
cept it in all ways and in all places, most excellent Felix, 
with all thankfulness. But, that I be not further tedious 
unto thee, I entreat thee to hear us of thy clemency a few 
words. For we have found this man a pestilent fellow, 
and a mover of insurrections among all the Jews through- 
out the world, and a ringleader of the sect of the Nazar- 
enes: who moreover assayed to profane the temple: on 
whom also we laid hold: from whom thou wilt be able, 
by examining him thyself, to take knowledge of all these 
things whereof we accuse him. 

[And the Jews also joined in the charge, affirming that 
these things were so. And when the governor had beck- 
oned unto him to speak, Paul answered:] 

Forasmuch as I know that thou hast been of many 
years a judge unto this nation, I cheerfully make my de- 
fence: seeing that thou canst take knowledge that it is not 
more than twelve days since I went up to worship at 
Jerusalem: and neither in the temple did they find me dis- 
puting with any man or stirring up a crowd, nor in the 
synagogues, nor in the city. Neither can they prove to 
thee the things whereof they now accuse me. But this I 
confess unto thee, that after the Way which they call a 



Oratory 283 

sect, so serve I the God of our fathers, beUeving all things 
which are according to the law, and which are written in 
the prophets ; having hope toward God, which these also 
themselves look for, that there shall be a resurrection both 
of the just and unjust. Herein I also exercise myself 
to have a conscience void of offence toward God and men 
always. Now after some years I came to bring alms to 
my nation, and offerings: amidst which they found me 
purified in the temple, with no crowd, nor yet with tu- 
mult : but there were certain Jews from Asia — who ought 
to have been here before thee, and to make accusation, if 
they had aught against me. Or else let these men them- 
selves say what wrong-doing they found when I stood 
before the council, except it be for this one voice, that I 
cried standing among them, "Touching the resurrection 
of the dead I am called in question before you this day." 
[But Felix, having more exact knowledge concerning 
the Way, deferred them, saying, "When Lysias the chief 
captain shall come down, I will determine your matter."] 

171. The Defence before King Agrippa 

[And Agrippa said unto Paul, "Thou art permitted to 
speak for thyself." Then Paul stretched forth his hand, 
and made his defence:] 

I think myself happy, king Agrippa, that I am to make 
my defence before thee this day touching all the things 
whereof I am accused by the Jews: especially because 
thou art expert in all customs and questions which are 
among the Jews: wherefore I beseech thee to hear me 
patiently. My manner of life then from my youth up, 
which was from the beginning among mine own nation 
and at Jerusalem, know all the Jews ; having knowledge of 
me from the first, if they be willing to testify, that after 
the straitest sect of our rehgion I lived a Pharisee. And 
now I stand here to be judged for the hope of the promise 
made of God unto our fathers; unto which promise our 



284 Oratory 

twelve tribes, earnestly serving God night and day, hope 
to attain. And concerning this hope I am accused by the 
Jews, O king! Why is it judged incredible with you, if 
God doth raise the dead? I verily thought with myself 
that I ought to do many things contrary to the name of 
Jesus of Nazareth. And this I also did in Jerusalem: and 
I both shut up many of the saints in prisons, having 
received authority from the chief priests, and when they 
were put to death I gave my vote against them. And 
punishing them oftentimes in all the synagogues, I strove 
to make them blaspheme; and being exceedingly mad 
against them, I persecuted them even unto foreign cities. 
Whereupon as I journeyed to Damascus with the author- 
ity and commission of the chief priests, at midday, O 
king, I saw on the way a light from heaven, above the 
brightness of the sun, shining round about me and them 
that journeyed with me. And when we were all fallen to 
the earth, I heard a voice saying unto me in the Hebrew 
language, "Saul, Saul, why persecutest thou me? it is 
hard for thee to kick against the goad." And I said, 
"Who art thou, Lord?" And the Lord said, "I am Jesus 
whom thou persecutest. But arise, and stand upon thy 
feet: for to this end have I appeared unto thee, to appoint 
thee a minister and a witness both of the things wherein 
thou hast seen me, and of the things wherein I will ap- 
pear unto thee ; delivering thee from the people, and from 
the Gentiles, unto whom I send thee, to open their eyes, 
that they may turn from darkness to light and from the 
power of Satan unto God, that they may receive remission 
of sins and an inheritance among them that are sanctified 
by faith in me." Wherefore, O king Agrippa, I was not 
disobedient unto the heavenly vision : but declared both to 
them of Damascus first, and at Jerusalem, and through- 
out all the country of Judaea, and also to the Gentiles, 
that they should repent and turn to God, doing works 
worthy of repentance. For this cause the Jews seized 



Oratory 285 

me in the temple, and assayed to kill me. Having there- 
fore obtained the help that is from God, I stand unto this 
day testifying both to small and great, saying nothing 
but what the prophets and Moses did say should come; 
how that the Christ must suffer, and how that he first by 
the resurrection of the dead should proclaim light both 
to the people and to the Gentiles. 

[And as he thus made his defence, Festus saith with a 
loud voice, "Paul, thou art mad; thy much learning is 
turning thee mad." But Paul saith, '1 am not mad, most 
excellent Festus; but speak forth words of truth and 
soberness. For the king knoweth of these things, unto 
whom also I speak freely: for I am persuaded that none 
of these things is hidden from him ; for this hath not been 
done in a corner. King Agrippa, believest thou the pro- 
phets? I know that thou believest." And Agrippa said 
unto Paul, "With but little persuasion thou wouldest fain 
make me a Christian." And Paul said, "I would to God, 
that whether with little or with much, not thou only, but 
also all that hear me this day, might become such as I am, 
except these bonds." 

And the king rose up, and the governor, and Bernice, 
and they that sat with them: and when they had with- 
drawn, they spake one to another, saying, "This man 
doeth nothing worthy of death or of bonds." And Agrip- 
pa said unto Festus, "This man might have been set at 
liberty, if he had not appealed unto Caesar."] 



Part VIII 
LETTERS 



"Of all the writers represented in the New Testament literature, 
St. Paul was by far the most vigorous, scholarly, and creative. When 
we consider what he really accomplished — to make the Jewish body 
of truth universal, to make the ideal for which Jesus lived and died 
a force vital and powerful throughout the lands and the ages — we 
must put him in the forefront of the world's great thinkers." 

— Genung, Guidebook to the Biblical Literature. 



LETTERS 

172. To the Romans: On Spiritual Service 

I beseech you therefore, brethren, by the mercies of 
God, to present your bodies a hving sacrifice, holy, ac- 
ceptable to God, which is your spiritual service. And be 
not fashioned according to this world: but be ye trans- 
formed by the renewing of your mind, that ye may prove 
what is the good and acceptable and perfect will of God. 

For I say, through the grace that was given me, to 
every man that is among you, not to think of himself 
more highly than he ought to think; but so to think as 
to think soberly, according as God hath dealt to each man 
a measure of faith. For even as we have many members 
in one body, and all the members have not the same office : 
so we, who are many, are one body in Christ, and sever- 
ally members one of another. And having gifts differ- 
ing according to the grace that was given to us, whether 
prophecy, let us prophesy according to the proportion of 
our faith; or ministry, let us give ourselves to our minis- 
try; or he that teacheth, to his teaching; or he that ex- 
horteth, to his exhorting: he that giveth, let him do it 
with liberality; he that ruleth, with diligence; he that 
showeth mercy, with cheerfulness. 

Let love be without hypocrisy. Abhor that which is 
evil; cleave to that which is good. In love of the breth- 
ren be tenderly affectioned one to another ; in honor pre- 
ferring one another ; in diligence not slothful ; fervent in 
spirit; serving the Lord; rejoicing in hope; patient in 
tribulation ; continuing stedfastly in prayer ; communicat- 
ing to the necessities of the saints; given to hospitality. 

289 



290 Letters 

Bless them that persecute you ; bless, and curse not. Re- 
joice with them that rejoice; weep with them that weep. 
Be of the same mind one toward another. Set not your 
mind on high things, but condescend to things that are 
lowly. Be not wise in your own conceits. Render to no 
man evil for evil. Take thought for things honorable in 
the sight of all men. If it be possible, as much as in you 
lieth, be at peace with all men. Avenge not yourselves, 
beloved, but give place unto the wrath of God: for it 
is written, ''Vengeance belongeth unto me; I will recom- 
pense," saith the Lord. But if thine enemy hunger, 
feed him; if he thirst, give him to drink: for in so doing 
thou shalt heap coals of fire upon his head. Be not over- 
come of evil, but overcome evil with good. 

173. To the Corinthians: On the Supremacy of Love 

If I speak with the tongues of men and of angels, but 
have not love, I am become sounding brass, or a clanging 
cymbal. And if I have the gift of prophecy, and know 
all mysteries and all knowledge; and if I have all faith, 
so as to remove mountains, but have not love, I am noth- 
ing. And if I bestow all my goods to feed the poor, and 
if I give my body to be burned, but have not love, it 
profiteth me nothing. Love suff ereth long, and is kind ; 
love envieth not; love vaunteth not itself, is not puffed 
up, doth not behave itself unseemly, seeketh not its own, 
is not provoked, taketh not account of evil ; rejoiceth not 
in unrighteousness, but rejoiceth with the truth; beareth 
all things, believeth all things, hopeth all things, endureth 
all things. Love never faileth: but whether there be 
prophecies, they shall be done away; whether there be 
tongues, they shall cease ; whether there be knowledge, it 
shall be done away. For we know in part, and we proph- 
esy in part ; but when that which is perfect is come, that 
which is in part shall be done away. When I was a child, 
I spake as a child, I felt as a child, I thought as a child: 



Letters 291 

now that I am become a man, I have put away childish 
things. For now we see in a mirror, darkly; but then 
face to face : now I know in part ; but then shall I know 
fully even as also I was fully known. But now abideth 
faith, hope, love, these three; and the greatest of these 
is love. 

174. To the Corinthians: On Immortality 

Now I make known unto you, brethren, the gospel 
which I preached unto you, which also ye received, 
wherein also ye stand, by which also ye are saved, if 
ye hold fast the word which I preached unto you, except 
ye believed in vain. For I delivered unto you first of all 
that which also I received: that Christ died for our sins 
according to the scriptures ; and that he was buried ; and 
that he hath been raised on the third day according to 
the scriptures ; and that he appeared to Cephas ; then to 
the twelve; then he appeared to above five hundred 
brethren at once, of whom the greater part remain until 
now, but some are fallen asleep; then he appeared to 
James; then to all the apostles; and last of all, as to the 
child untimely born, he appeared to me also. For I am 
the least of the apostles, that am not meet to be called an 
apostle, because I persecuted the church of God. But 
by the grace of God I am what I am: and his grace which 
was bestowed upon me was not found vain ; but I labored 
more abundantly than they all: yet not I, but the grace of 
God which was with me. Whether then it be I or they, 
so we preach, and so ye believed. 

Now if Christ is preached that he hath been raised 
from the dead, how say some among you that there is 
no resurrection of the dead? But if there is no resur- 
rection of the dead, neither hath Christ been raised: and 
if Christ hath not been raised, then is our preaching vain, 
your faith also is vain. Yea, and we are found false 
witnesses of God ; because we witnessed of God that he 



292 ' Letters 

raised up Christ: whom he raised not up, if so be that 
the dead are not raised. For if the dead are not raised, 
neither hath Christ been raised: and if Christ hath not 
been raised, your faith is vain; ye are yet in your sins. 
Then they also that are fallen asleep in Christ have 
perished. If we have only hoped in Christ in this life, 
we are of all men most pitiable. 

But now hath Christ been raised from the dead, the 
first-fruits of them that are asleep. For since by man 
came death, by man came also the resurrection of the 
dead. For as in Adam all die, so also in Christ shall 
all be made alive. But each in his own order: Christ 
the first-fruits; then they that are Christ's, at his com- 
ing. Then cometh the end when he shall deliver up the 
kingdom to God, even the Father; when he shall have 
abolished all rule and all authority and power. For he 
must reign, till he hath put all his enemies under his 
feet. The last enemy that shall be abolished is death. 
For, He put all things in subjection under his feet. But 
when he saith, "All things are put in subjection," it is 
evident that he is excepted who did subject all things unto 
him. And when all things have been subjected unto 
him, then shall the Son also himself be subjected to him 
that did subject all things unto him, that God may be all 
in all. 

Else what shall they do that are baptized for the dead ? 
If the dead are not raised at all, why then are they bap- 
tized for them? why do we also stand in jeopardy every 
hour? I protest by that glorying in you, brethren, 
which I have in Christ Jesus our Lord, I die daily. If 
after the manner of men I fought with beasts at Ephesus, 
what doth it profit me? If the dead are not raised, let 
us eat and drink, for to-morrow we die. Be not de- 
ceived : Evil companionships corrupt good morals. Awake 
to soberness righteously, and sin not; for some have no 
knowledge of God: I speak this to move you to shame. 



Letters 293 

But some one will say, *'How are the dead raised? and 
with what manner of body do they come?" Thou foolish 
one, that which thou thyself sowest is not quickened 
except it die: and that which thou sowest, thou sowest 
not the body that shall be, but a bare grain, it may chance 
of wheat, or of some other kind; but God giveth it a 
body even as it pleased him, and to each seed a body of 
its own. All flesh is not the same flesh: but there is one 
flesh of men, and another flesh of beasts, and another 
flesh of birds, and another of fishes. There are also 
celestial bodies, and bodies terrestrial: but the glory of 
the celestial is one, and the glory of the terrestrial is 
another. There is one glory of the sun, and another 
glory of the moon, and another glory of the stars; for 
one star differeth from another star in glory. So also is 
the resurrection of the dead. It is sown in corruption; 
it is raised in incorruption : it is sown in dishonor; it is 
raised in glory: it is sown in weakness; it is raised in 
power: it is sown a natural body; it is raised a spiritual 
body. If there is a natural body, there is also a spiritual 
body. So also it is written, "The first man Adam be- 
came a living soul. The last Adam became a life-giving 
spirit." Howbeit that is not first which is spiritual, but 
that which is natural; then that which is spiritual. The 
first man is of the earth, earthy: the second man is of 
heaven. As is the earthy, such are they also that are 
earthy: and as is the heavenly, such are they also that 
are heavenly. And as we have borne the image of the 
earthy, we shall also bear the image of the heavenly. 

Now this I say, brethren, that flesh and blood cannot 
inherit the kingdom of God; neither doth corruption in- 
herit incorruption. Behold, I tell you a mystery: We 
all shall not sleep, but we shall all be changed, in a 
moment, in the twinkling of an eye, at the last trump: 
for the trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed. For this corrup- 



294 Letters 

tible must put on incorruption, and this mortal must put 
on immortality. But when this corruptible shall have 
put on incorruption, and this mortal shall have put on 
immortality, then shall come to pass the saying that is 
written, ''Death is swallowed up in victory." O death, 
where is thy victory? O death, where is thy sting? The 
sting of death is sin; and the power of sin is the law: 
but thanks be to God, who giveth us the victory through 
our Lord Jesus Christ. Wherefore, my beloved brethren, 
be ye stedfast, unmovable, always abounding in the work 
of the Lord, forasmuch as ye know that your labor is not 
vain in the Lord. 

175. To the Galatians: On Fulfilling the Law of Christ 

Brethren, even if a man be overtaken in any trespass, 
ye who are spiritual, restore such a one in a spirit of 
gentleness; looking to thyself, lest thou also be tempted. 
Bear ye one another's burdens, and so fulfil the law of 
Christ. For if a man thinketh himself to be something 
when he is nothing, he deceiveth himself. But let each 
man prove his own work, and then shall he have his 
glorying in regard of himself alone, and not of his 
neighbor. For each man shall bear his own burden. 

But let him that is taught in the word communicate 
unto him that teacheth in all good things. Be not 
deceived; God is not mocked: for whatsoever a man 
soweth, that shall he also reap. For he that soweth unto 
his own flesh shall of the flesh reap corruption; but he 
that soweth unto the Spirit shall of the Spirit reap eternal 
life. And let us not be weary in well-doing: for in due 
season we shall reap, if we faint not. So then, as we 
have opportunity, let us work that which is good to- 
ward all men, and especially toward them that are of the 
household of the faith. 

See with how large letters I write unto you with mine 
own hand. * * * Far be it from me to glory, save 



Letters 295 

in the cross of our Lord Jesus Christ, through which 
the world hath been crucified unto me, and I unto the 
world. For neither is circumcision anything, nor 
uncircumcision, but a new creature. And as many as 
shall walk by this rule, peace be upon them, and mercy, 
and upon the Israel of God. 

Henceforth let no man trouble me ; for I bear branded 
on my body the marks of Jesus. 

The grace of our Lord Jesus Christ be with your spirit, 
brethren. Amen. 

176. To the Ephesians: On Spiritual Warfare 

Children, obey your parents in the Lord: for this is 
right. Honor thy father and mother (which is the 
first commandment with promise), that it may be well 
with thee, and thou mayest live long on the earth. And, 
ye fathers, provoke not your children to wrath: but nur- 
ture them in the chastening and admonition of the Lord. 

Servants, be obedient unto them that according to the 
flesh are your masters, with fear and trembling, in single- 
ness of your heart, as unto Christ; not in the way of eye- 
service, as menpleasers ; but as servants of Christ, doing 
the will of God from the heart; with good will doing 
service, as unto the Lord, and not unto men: knowing 
that whatsoever good thing each one doeth, the same shall 
he receive again from the Lord, whether he be bond or 
free. And, ye masters, do the same things unto them, and 
forbear threatening: knowing that he who is both their 
Master and yours is in heaven, and there is no respect 
of persons with him. 

Finally, be strong in the Lord, and in the strength of 
his might. Put on the whole armor of God, that ye may 
be able to stand against the wiles of the devil. For our 
wrestling is not against flesh and blood, but against the 
principalities, against the powers, against the world-rulers 
of this darkness, against the spiritual hosts of wicked- 



296 Letters 

ness in the heavenly places. Wherefore take up the 
whole armor of God, that ye may be able to withstand 
in the evil day, and, having done all, to stand. Stand 
therefore, having girded your loins with truth, and hav- 
ing put on the breastplate of righteousness, and having 
shod your feet with the preparation of the gospel of 
peace ; withal taking up the shield of faith, wherewith ye 
shall be able to quench all the fiery darts of the evil one. 
And take the helmet of salvation, and the sword of the 
Spirit, which is the word of God: with all prayer and 
supplication praying at all seasons in the Spirit, and 
watching thereunto in all perseverance and supplication 
for all the saints, and on my behalf, that utterance may 
be given unto me in opening my mouth, to make known 
with boldness the mystery of the gospel, for which I am 
an ambassador in chains ; that in it I may speak bodly, as 
I ought to speak. 

But that ye also may know my affairs, how I do, 
Tychicus, the beloved brother and faithful minister in the 
Lord, shall make known to you all things: whom I have 
sent unto you for this very purpose, that ye may know 
our state, and that he may comfort your hearts. 

Peace be to the brethren, and love with faith, from 
God the Father and the Lord Jesus Christ. Grace be 
with all them that love our Lord Jesus Christ with a love 
incorruptible. 

177. To Timothy: A Personal Letter 

Paul, an apostle of Christ Jesus through the will of 
God, according to the promise of the life which is in 
Christ Jesus, to Timothy, my beloved child: Grace, 
mercy, peace, from God the Father and Christ Jesus 
our Lord. 

I thank God, whom I serve from my forefathers in a 
pure conscience, how unceasing is my remembrance of 
thee in my supplications, night and day longing to see 



Letters 297 

thee, remembering thy tears, that I may be filled with 
joy; having been reminded of the unfeigned faith that 
is in thee ; which dwelt first in thy grandmother Lois, and 
thy mother Eunice; and, I am persuaded, in thee also. 
For which cause I put thee in remembrance that thou 
stir up the gift of God, which is in thee through the lay- 
ing on of my hands. For God gave us not a spirit of 
fearfulness; but of power and love and discipline. Be 
not ashamed therefore of the testimony of our Lord, nor 
of me his prisoner: but suffer hardship with the gospel 
according to the power of God ; who saved us, and called 
us with a holy calling, not according to our works, but 
according to his own purpose and grace, which was given 
us in Christ Jesus before times eternal, but hath now 
been manifested by the appearing of our Saviour Christ 
Jesus, who abolished death, and brought life and immor- 
tality to light through the gospel, whereunto I was ap- 
pointed a preacher, and an apostle, and a teacher. For 
which cause I suffer also these things: yet I am not 
ashamed; for I know him whom I have believed, and I 
am persuaded that he is able to guard that which I have 
committed unto him against that day. Hold the pattern 
of sound words which thou hast heard from me, in faith 
and love which is in Christ Jesus. That good thing 
which was committed unto thee guard through the Holy 
Spirit which dwelleth in us. 

This thou knowest, that all that are in Asia turned 
away from me ; of whom are Phygelus and Hermogenes. 
The Lord grant mercy unto the house of Onesiphorus: 
for he oft refreshed me, and was not ashamed of my 
chain; but, when he was in Rome, he sought me dili- 
gently, and found me (the Lord grant unto him to find 
mercy of the Lord in that day) ; and in how many things 
he ministered at Ephesus, thou knowest very well. 

* * * 

But know this, that in the last days grievous times 



298 Letters 

shall come. For men shall be lovers of self, lovers of 
money, boastful, haughty, railers, disobedient of parents, 
unthankful, unholy, without natural affection, implacable, 
slanderers, without self-control, fierce, no lovers of good, 
traitors, headstrong, puffed up, lovers of pleasure rather 
than lovers of God; holding a form of godliness, but 
having denied the power thereof: from these also turn 
away. * * * But thou didst follow my teaching, con- 
duct, purpose, faith, longsufferings, love, patience, perse- 
cutions, sufferings ; what things befell me at Antioch, at 
Iconium, at Lystra; what persecutions I endured: and 
out of them all the Lord delivered me. Yea, and all that 
would live godly in Christ Jesus shall suffer persecution. 
But evil men and imposters shall wax worse and worse, 
deceiving and being deceived. But abide thou in the 
things which thou hast learned and hast been assured of, 
knowing of whom thou hast learned them ; and that from 
a babe thou hast known the sacred writings which are 
able to make thee wise unto salvation through faith 
which is in Christ Jesus. Every scripture inspired of 
God is also profitable for teaching, for reproof, for cor- 
rection, for instruction which is in righteousness: that 
the man of God may be complete, furnished completely 
unto every good work. 

I charge thee in the sight of God, and of Christ Jesus, 
who shall judge the living and the dead, and by his ap- 
pearing and his kingdom: preach the word; be urgent 
in season, out of season; reprove, rebuke, exhort, with 
all longsuffering and teaching. For the time will come 
when they will not endure the sound doctrine ; but, hav- 
ing itching ears, will heap to themselves teachers after 
their own lusts ; and will turn away their ears from the 
truth, and turn aside unto fables. But be thou sober in 
all things, suffer hardship, do the work of an evangelist, 
fulfil thy ministry. For I am already being offered, and 
the time of my departure is come. I have fought the 



Letters 299 

good fight, I have finished the course, I have kept the 
faith: henceforth there is laid up for me the crown of 
righteousness, which the Lord, the righteous judge, shall 
give to me at that day; and not to me only, but also to 
all them that have loved his appearing. 

Give diligence to come shortly unto me: for Demas 
forsook me, having loved this present world, and went 
to Thessalonica ; Crescens to Galatia, Titus to Dalmatia. 
Only Luke is. with me. Take Mark, and bring him 
with thee; for he is useful to me for ministering. But 
Tychicus I sent to Ephesus. The cloak that I left at 
Troas with Carpus, bring when thou comest, and the 
books, especially the parchments. Alexander the cop- 
persmith did me much evil: the Lord will render to him 
according to his works: of whom do thou also beware; 
for he greatly withstood our words. At my first defence 
no one took my part, but all forsook me: may it not 
be laid to their account. But the Lord stood by me, and 
strengthened me; that through me the message might be 
fully proclaimed, and that all the Gentiles might hear: 
and Lwas delivered out of the mouth of the lion. The 
Lord will deliver me from every evil work, and will save 
me unto his heavenly kingdom : to whom be the glory for 
ever and ever. Amen. 

Salute Prisca and Aquila, and the house of Onesi- 
phorus. Erastus remained at Corinth: but Trophimus 
I left at Miletus sick. Give diligence to come before 
winter. Eubulus saluteth thee, and Pudens, and Linus, 
and Claudia, and all the brethren. 

The Lord be with thy spirit. Grace be with you. 

178. To Philemon: Concerning a Runaway Slave 

Paul, a prisoner of Christ Jesus, and Timothy our 
brother, to Philemon our beloved and fellow-worker, and 
to Apphia our sister, and to Archippus our fellow-soldier, 



300 Letters 

and to the church in thy house: Grace to you and peace 
from God our Father and the Lord Jesus Christ. 

I thank my God always, making mention of thee in 
my prayers, hearing of thy love, and of the faith which 
thou hast toward the Lord Jesus, and toward all the 
saints; that the fellowship of thy faith may become ef- 
fectual, in the knowledge of every good thing which is 
in you, unto Christ. For I had much joy and comfort in 
thy love, because the hearts of the saints have been re- 
freshed through thee, brother. 

Wherefore, though I have all boldness in Christ to 
enjoin thee that which is befitting, yet for love's sake I 
rather beseech, being such a one as Paul the aged, and 
now a prisoner also of Christ Jesus: I beseech thee for 
my child, whom I have begotten in my bonds, Onesimus, 
who once was unprofitable to thee, but now is profitable 
to thee and to me: whom I have sent back to thee in his 
own person, that is, my very heart: whom I would fain 
have kept with me, that in thy behalf he might minister 
unto me in the bonds of the gospel: but without thy mind 
I would do nothing; that thy goodness should not be as 
of necessity, but of free will. For perhaps he was there- 
fore parted from thee for a season, that thou shouldest 
have him for ever ; no longer as a servant, but more than 
a servant, a brother beloved, especially to me, but how 
much rather to thee, both in the flesh and in the Lord. 
If then thou countest me a partner, receive him as my- 
self. But if he hath wronged thee at all, or oweth thee 
aught, put that to mine account ; I Paul write it with mine 
own hand, I will repay it: that I say not unto thee that 
thou owest to me even thine own self besides. Yea, 
brother, let me have joy of thee in the Lord: refresh my 
heart in Christ. 

Having confidence in thine obedience I write unto thee, 
knowing that thou wilt do even beyond what I say. But 



Letters 301 

withal prepare me also a lodging: for I hope that through 
your prayers I shall be granted unto you. 

Epaphras, my fellow-prisoner in Christ Jesus, saluteth 
thee; and so do Mark, Aristarchus, Demas, Luke, my 
fellow-workers. 

The grace of our Lord Jesus Christ be with your spirit. 
Amen. 

179. To the Hebrews: Heroes of the Faith 

Now faith is assurance of things hoped for, a con- 
viction of things not seen. For therein the elders had 
witness borne to them. By faith we understand that the 
worlds have been framed by the word of God, so that 
what is seen hath not been made out of things which 
appear. By faith Abel offered unto God a more excel- 
lent sacrifice than Cain, through which he had witness 
borne to him that he was righteous, God bearing witness 
in respect of his gifts: and through it he being dead yet 
speaketh. By faith Enoch was translated that he should 
not see death; and he was not found, because God 
translated him: for he hath had witness borne to him 
that before his translation he had been well-pleasing unto 
God: and without faith it is impossible to be well-pleasing 
unto him; for he that cometh to God must believe that 
he is, and that he is a re warder of them that seek after 
him. By faith Noah, being warned of God concerning 
things not seen as yet, moved with godly fear, prepared 
an ark to the saving of his house; through which he con- 
demned the world, and became heir of the righteousness 
which is according to faith. By faith Abraham, when 
he was called, obeyed to go out unto a place which he 
was to receive for an inheritance; and he went out, not 
knowing whither he went. By faith he became a so- 
journer in the land of promise, as in a land not his own, 
dwelling in tents, with Isaac and Jacob, the heirs with 
him of the same promise: for he looked for the city which 



302 Letters 

hath the foundations, whose builder and maker is God. 
By faith even Sarah herself received power to conceive 
seed when she was past age, since she counted him faith- 
ful who had promised: wherefore also there sprang of 
one, and him as good as dead, so many as the stars of 
heaven in multitude, and as the sand, which is by the 
sea-shore, innumerable. 

These all died in faith, not having received the prom- 
ises, but having seen them and greeted them from afar, 
and having confessed that they were strangers and pil- 
grims on the earth. For they that say such things make 
it manifest that they are seeking after a country of their 
own. And if indeed they had been mindful of that 
country from which they went out, they would have had 
opportunity to return. But now they desire a better 
country, that is, a heavenly: wherefore God is not 
ashamed of them, to be called their God; for he hath 
prepared for them a city. 

By faith Abraham, being tried, offered up Isaac: yea, 
he that had gladly received the promises was offering up 
his only begotten son ; even he to whom it was said, **In 
Isaac shall thy seed be called:" accounting that God is 
able to raise up, even from the dead ; from whence he 
did also in a figure receive him back. By faith Isaac 
blessed Jacob and Esau, even concerning things to come. 
By faith Jacob, when he was dying, blessed each of the 
sons of Joseph; and worshipped, leaning upon the top 
of his staff. By faith Joseph, when his end was nigh, 
made mention of the departure of the children of Israel; 
and gave commandment concerning his bones. By faith 
Moses, when he was born, was hid three months by his 
parents, because they saw he was a goodly child ; and they 
were not afraid of the king's commandment. By faith 
Moses, when he was grown up, refused to be called the 
son of Pharaoh's daughter; choosing rather to share ill 
treatment with the people of God, than to enjoy the pleas- 



; 



Letters 303 

ures of sin for a season; accounting the reproach of 
Christ greater riches than the treasures of Egypt: for 
he looked unto the recompense of reward. By faith he 
forsook Egypt, not fearing the wrath of the king: for 
he endured, as seeing him who is invisible. By faith he 
kept the passover, and the sprinkling of the blood, that 
the destroyer of the firstborn should not touch them. By 
faith they passed through the Red sea as by dry land: 
which the Egyptians assaying to do were swallowed up. 
By faith the walls of Jericho fell down, after they had 
been compassed about for seven days. By faith Rahab 
the harlot perished not with them that were disobedient, 
having received the spies with peace. 

And what shall I more say? for the time will fail me 
if I tell of Gideon, Barak, Samson, Jephthah; of David 
and Samuel and the prophets : who through faith subdued 
kingdoms, wrought righteousness, obtained promises, 
stopped the mouths of lions, quenched the power of fire, 
escaped the edge of the sword, from weakness were made 
strong, waxed mighty in war, turned to flight armies of 
aliens. Women received their dead by a resurrection: 
and others were tortured, not accepting their deliverance ; 
that they might obtain a better resurrection: and others 
had trial of mockings and scourgings, yea, moreover of 
bonds and imprisonment: they were stoned, they were 
sawn asunder, they were tempted, they were slain with 
the sword: they went about in sheepskins, in goatskins; 
being destitute, afflicted, ill-treated (of whom the world 
was not worthy), wandering in deserts and mountains 
and caves, and the holes of the earth. And these all, 
having had witness borne to them through their faith, 
received not the promise, God having provided some bet- 
ter thing concerning us, that apart from us they should 
not be made perfect. 

Therefore let us also, seeing we are compassed about 
with so great a cloud of witnesses, lay aside every weight. 



304 Letters 

and the sin which doth so easily beset us, and let us run 
with patience the race that is set before us, looking unto 
Jesus the author and perfecter of our faith, who for the 
joy that was set before him endured the cross, despising 
shame, and hath sat down at the right hand of the throne 
of God. 

180. To the Elect Lady: A Lesson of Love 

The elder unto the elect lady and her children, whom 
I love in truth; and not I only, but also all they that 
know the truth ; for the truth's sake which abideth in us, 
and it shall be with us for ever : Grace, mercy, peace shall 
be with us, from God the Father, and from Jesus Christ, 
the Son of the Father, in truth and love. 

I rejoice greatly that I have found certain of thy chil- 
dren walking in truth, even as we received commandment 
from the Father. And now I beseech thee, lady, not as 
though I wrote to thee a new commandment, but that 
which we had from the beginning, that we love one an- 
other. And this is love, that we should walk after his 
commandments. This is the commandment, even as ye 
heard from the beginning, that ye should walk in it. For 
many deceivers are gone forth into the world, even they 
that confess not that Jesus Christ cometh in the flesh. 
This is the deceiver and the antichrist. Look to your- 
selves, that ye lose not the things which we have wrought, 
but that ye receive a full reward. Whosoever goeth on- 
ward and abideth not in the teaching of Christ, hath not 
God: he that abideth in the teaching, the same hath both 
the Father and the Son. If any one cometh unto you, 
and bringeth not this teaching, receive him not into your 
house, and give him no greeting: for he that giveth him 
greeting partaketh in his evil works. 

Having many things to write unto you, I would not 
write them with paper and ink: but I hope to come unto 



'Letters 305 

you, and to speak face to face, that your joy may be made 
full. The children of thine elect sister salute thee. 

181. To Gaius: A Note of Encouragement 

The elder unto Gaius the beloved, whom I love in 
truth. 

Beloved, I pray that in all things thou mayest prosper 
and be in health, even as thy soul prospereth. For I re- 
joiced greatly, when brethren came and bare witness unto 
thy truth, even as thou walkest in truth. Greater joy have 
I none than this, to hear of my children walking in the 
truth. 

Beloved, thou doest a faithful work in whatsoever thou 
doest toward them that are brethren and strangers withal ; 
w^ho bare witness to thy love before the church: whom 
thou wilt do well to set forward on their journey worthily 
of God: because that for the sake of the Name they went 
forth, taking nothing of the Gentiles. We therefore ought 
to welcome such, that we may be fellow-workers for the 
truth. 

I wrote somewhat unto the church: but Diotrephes, 
who loveth to have the preeminence among them, re- 
ceiveth us not. Therefore, if I come, I will bring to 
remembrance his works which he doeth, prating against 
us with wicked words : and not content therewith, neither 
doth he himself receive the brethren, and them that would 
he forbiddeth and casteth them out of the church. Be- 
loved, imitate not that which is evil, but that which is 
good. He that doeth good is of God : he that doeth evil 
hath not seen God. Demetrius hath the witness of all 
men, and of the truth itself: yea, we also bear witness; 
and thou knowest that our witness is true. 

I had many things to write unto thee, but I am unwill- 
ing to write them to thee wjth ink and pen: but I hope 
shortly to see thee, and we shall speak face to face. Peace 
be unto thee. The friends salute thee. Salute the friends 
by name. 



NOTES 



PART I 

NARRATIVE 

The literary importance of the Bible lies chiefly in the strength 
of its narrative. By means of the story, the writers of the Old 
Testament were able to kindle the imagination and to arouse the 
emotions. The exquisite parable of The Little Ewe Lamb is 
illustrative of the dynamic effect of the story upon the reader. 
The short story of Jonah helped to break the fetters of pro- 
vincialism, and the short story of Esther appealed to the patri- 
otic sentiment of the Hebrew. Even the historical accounts 
with their interesting episodes, such as that of Jonathan and 
David, doubtless stirred the imagination of the reader. 

The Biblical short story, with its swiftness of progress to a 
definite climax, its elimination of non-essential details, its inten- 
sive concentration, its simple telling, and its characteristic de- 
tachment, is of the standard type. The brief suggestive strokes 
of setting, the single direction of the plot to a single end, and 
the "by the way" character portrayal are qualities that stand 
forth prominently. There is great diversity in the various short 
stories of the Bible. The setting is sometimes romantic with 
the scene laid in foreign courts of intrigue, and it is sometimes 
realistic with the scene laid in the country. The plot is varied 
in its intensity and its power. There are dramatic moments, 
such as the great recognition scene in Joseph and his Brethren, 
and The Feast of Belshazzar. There is quiet ease in The 
Wooing of Rebekah, and Elijah in the Wilderness. The charac- 
ters are taken from all walks of life. There is Naaman, the 
Syrian general; Samson, the Hebrew judge; Rebekah, the rural 
maiden; and Daniel, the virtuous captive from Jerusalem. 

History in the Bible is almost as varied in nature as the short 
story. From the colossal sweep of the story of the creation, we 
pass in a few chapters to the wanderings of Abraham, the great 
Hebrew nomad. These are accounts of racial import, and they 
are consequently epical. But the enchanting episodes of The 
Birth of Moses or of David and Jonathan form a part of the 

309 



310 Notes 

Biblical history, and somehow they remain with us as much as 
do the accounts of greater scope. 

The Biblical parables have never been surpassed in their unique 
simplicity. They are masterpieces of realism. Their scenes are 
taken from the commonplace surroundings of life. The New 
Testament parables are included under the section Gospel. Stu- 
dents aspiring to excel in writing the short story will do well to 
spend much time with these matchless creations. 

HISTORY 

HISTORICAL OUTLINE OF HEBREW HISTORY FROM THE KINGDOM TO THE 
DESTRUCTION OF JERUSALEM 

The United Kingdom 

Establishment of Saul's Kingdom 1030 B.C. 

Coronation of David at Hebron 1010 B.C. 

Solomon's Coronation 973 B.C. 

Dedication of the Tempie 963 B.C. 

Political Division and Destruction 

Pre-Assyrian Period 937-842 B.C. 

Assyrian Period of Israel's History 842-722 B.C. 

Assyrian Period of Judah's History 842-639 B.C. 

Babylonian Period of Judah's History 639-586 B.C. 

The Babylonian Exile 586-536 B.C. 

(Return from Babylon under Zerubbabel 536 B.C.) 
The Persian Period 536-333 B.C. 

(Return from Babylon under Ezra 459 B.C., and Return under 
Nehemiah 445 B.C.) 
The Greek Period 333-142 B.C 

(Conquest of Alexander the Great in 333 B.C., — Palestine is 
placed under Greek dominion) 

Independence under the Maccabees 142-63 B.C. 

The Roman Period 63 B.C.-70 A.D. 

Capture of Jerusalem by Pompey 63 B.C. 

Appointment of Antipater as Procurator over Judaea 

by Julius Cassar 47 B.C. 

Appointment of Agrippa to Judaea 41 A.D. 

Destruction of Jerusalem by the Romans .70 A.D. 

It is important that one should study Hebrew literature with a 
knowledge of the culture and civilization of other countries. The 
Greeks and Persians fought the decisive battle of Marathon in 
490 B.C., and the battle of Salamis, which drove the Persians from 
the shores of Europe, in 480 B.C. Confucius lived about 551-478 



Notes 311 

B.C., and Gotama Buddha 568-488 B.C. Look up the approximate 
dates of other great figures, such as Socrates, Plato, Pericles, and 
Phidias. 

1. The Creation 

Suggestive Readings: 

Milton, Paradise Lost, "Book VII. 

Addison, Poems, God in Nature. 

Cowper, William, Poems, God moves in a mysterious way. 

Heine, Heinrich, Songs of Creation, Works of Heine, vol. ix, 

tr. by Margaret Armour. 
Tennyson, Poems, God and the Universe. 
Rossetti, C. G., A Processional of Creation. 
"Let there be light": 

Hail, holy Light, offspring of Heaven first-born! 
Or of the Eternal coeternal beam 
May I express thee unblamed? since God is light. 
And never but in unapproached light 
Dwelt from eternity— dwelt then in thee, 
Bright effluence of bright essence increate ! 
Or hear'st thou rather pure Ethereal stream, 
Whose fountain who shall tell? Before the Sun, 
Before the Heavens thou wert, and at the voice 
Of God, as with a mantle, didst invest 
The rising World of waters dark and deep, 
Won from the void and formless Infinite ! 

Milton, Paradise Lost, Book III, 11. 1-12. 
man: used collectively, referring to the human race. 
Among the great musical masterpieces is Haydn's famous oratorio, 
The Creation. See Upton's Standard Oratorios for the interesting" 
story of its composition. 

Read the second account of the creation in Genesis ii. For other 
accounts of the creation, see Hasting's Dictionary of the Bible, under 
Cosmogony (iv), Bulfinch's Age of Fable, and Gayley's Classic 
Myths. 

Arrange this account in poetic form. Note the refrain at the end 
of each stanza. What about the comparative length of each stanza? 
Do you discover any other poetic characteristics? How do you 
account for this? (See Intro., p. xxxii.) 

2. The Call of Abraham 

Suggestive Readings: 

Milton, Paradise Lost, Book XII, U. 105-159. 

Van Dyke, Henry, Out-of-doors in the Holy Land, chap, v. An 

Excursion to Bethlehem and Hebron. 
Lord, John, Beacon Lights of History, vol. ii, Jewish Heroes and 
Prophets, chap, i, Abraham. 

Jehovah: probably from the Hebrew verb "to be." Cf. I AM 
THAT I AM of Exodus iii, 14. 



312 Notes 

Abraham: read Genesis xvii for the changing of Abram to 
Abraham, and Sarai to Sarah. Abram means "high" or "exalted," 
Abraham means "father of a great muhitude." 

Sarai: "she that strives." 

Haran: situated in the northwestern part of Mesopotamia. 

Canaan: originally the valley of the Jordan; later applied to 
the whole country of Palestine. 

Shechem: west of the Jordan, in the hill country of Ephraim. 

Moreh: a sacred tree near Shechem. 

Bethel: read Genesis xxviii, 10-23. Bethel was a well-known 
city of central Palestine, north of Jerusalem. The syllable 
"Beth" signifies "house" or "habitation." The name "El" sig- 
nifies "God," and it is common to Babylonian, Aramaean, Phoe- 
nician, Hebrew, and Arabic languages. 

Ai: a city lying east of Bethel. It was the second city to be 
captured after the crossing of the Jordan. 

And Abram journeyed, going on still toward the South: note 
the general way in which the journey is described. The writer of 
Hebrews cites Abraham as one of the great heroes of faith, for "he 
went out, not knowing whither he went." 

The constant repetition in The Creation and The Call of Abraham 
is characteristic of the epic quality of this literature. 

3. The Birth of Moses 

Suggestive Readings: 

Milton, Paradise Lost, Book XII, 11. 163-244. 
Eliot, George, The Death of Moses. 
Bible, Deuteronomy xxxiv, The Death of Moses. 
Alexander, Mrs. Cecil Frances, The Burial of Moses. 
Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 
Prophets, chap, iii, Moses. 

Tht story of the birth of Moses is not unknown in other countries. 
There is a Babylonian account of the birth of a child who was for 
some time hidden in a basket of reeds, but years later became king. 
An Indian parallel is that of the birth of a child to Surya, the Sun 
god, and the maiden Kunti. The child is placed in a basket and 
floated down a river. The child is found and becomes the great 
archer, Kama. 

of the house of Levi: Levi was the third son of Jacob and 
Leah. To the descendants of Levi were given the care and 
administration of thctemple. 

she hid him three months: after the death of Joseph, there 
came to the throne of Egypt a new king, who feared the children of 



Notes 313 

Jacob and ordered the death of every male Hebrew babe. Read 
Matthew ii, 16, for a similar decree. 

Pharaoh: the generic title of the ruler of Egypt. Compare 
the Caesar of Rome, the Kaiser of Germany, and the Czar of 
Russia. This particular Pharaoh was perhaps the great builder, 
Rameses II. 

Hebrews' children: either the descendants of Eber, or the 
inhabitants "across the boundary." The origin of the word is 
uncertain. 

Moses: "saved from the water." 

What an idyllic setting for the presentation of this great 
character! Born in a period of great political stress, this re- 
markable statesman proved to be the directing and guiding 
force of a migrant people throughout eighty years. 

4. The Accession of Joshua 

Suggestive Readings: 

Byron, Poems, On Jordan's Banks. 

Bible (Amer. Revised Version), II Samuel ii, 1-7, Accession of 

David. 
Bible, I Kings i, 11-ii, 12, Accession of Solomon. 
Bible, II Kings xi, Accession of Johoash. 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, xi. The 

Springs of Jordan. 

Joshua the son of Nun: of the great number that left Egypt, 
Joshua the son of Nun and Caleb the son of Jephunneh were 
the only ones to enter Canaan. This was the reward for their 
favorable report when they returned from spying out the land. 
Read Numbers xiii for the interesting story of the spies. 

Jordan: the river which formed the eastern boundary of 
Palestine. 

the children of Israel: for the account of Jacob's change of 
name to Israel, read the story of the wrestler in the night, 
Genesis xxxii. 

Lebanon: a mountain range In the north of Palestine extend- 
ing into Phoenicia. 

Euphrates: the largest and most notable river of western Asia. 

the land of the Hittites: the country between Lebanon and 
the Euphrates; north of Palestine. 

sware: an archaic form constantly employed in the Bible. 

Reubenites: the descendants of the oldest son of Jacob and 
Leah. 

Gadites: the descendants of the seventh of Jacob's sons. 

half tribe of Manasseh: both of Joseph's sons were reprc- 



314 Notes 

sented in the allotment of Canaan. The tribe of Manasseh was 

divided by the river Jordan. 

and they answered Joshua, saying: in their perilous position, 
the people were willing to accept the leadership of one man. 
They possessed little national consciousness, but they felt the 
importance of effective leadership and central unity. 

Sum up the thought of Jehovah's speech in one brief sentence. 

5. The Call of Samuel 

Suggestive Readings: 

Bible, Exodus iii. The Call of Moses. 

Bible, Judges vi, 11-40, The Call of Gideon. 

Bible, I Kings xix, 15-21, The Call of Elisha. 

Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 

Prophets, chap, v, Samuel. 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, iv, 

Mizpah and the Mount of Olives. 

Samuel: the story of Samuel's birth and his dedication to 
the service of the temple may be read in I Samuel i. His 
mother's beautiful song of joy is given in I Samuel ii. 

Eli: the high priest of the temple. 

there was no frequent vision: because of the wickedness of 
the priests, God revealed himself but seldom. The youthful 
Samuel was a fit servant in the Lord's temple. 

the lamp of God was not yet gone out: there was one golden 
candlestick with seven lamps. These were kept burning most 
of the time. 

the ark of God: the directions for the building of this chest 
may be read in Exodus xxv. It was the most sacred symbol 
of Israel's national and religious possessions. 

"Samuel, my son": this measures, perhaps, the sort of rela- 
tionship that had grown up between Eli and the boy. Cf. I 
Timothy i, 2. 

let him do what seemeth good: from this speech of Eli, from 
his attitude towards his sons' transgressions, and from other 
hints, what do you infer as to the character of the old man? 

Dan even to Beersheba: from one end of Palestine to the 
other. 

6. David Plays before Saul 
Suggestive Readings: 
Browning, Saul. 

Byron, Poems, The Harp that Monarch Minstrel Swept. 
Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 
Prophets, chap, vi, David. 



Notes 315 

Jesse, the Bethlehemite : the grandson of Boaz and Ruth. 

Saul: Israel's first king. For the story of his anointing, his 
early days of kingship, and his disfavor with Jehovah, read 
I Samuel ix-xiii, 

when the evil spirit from God was upon Saul: Browning's 
Saul should be read by every student. The following lines 
describe the king when David comes to him with his harp: 

"He stood as erect as that tent-prop, both arms stretched out 
wide 
On the great cross-support in the centre, that goes to each side; 
He relaxed not a muscle, but hung there as, caught in his pangs 
And waiting his change, the king-serpent all heavily hangs, 
Far away from his kind, in the pine, till deliverance come 
With the spring-time, — so agonized Saul, drear and stark, blind 
and dumb." 

David plays several tunes, but Saul is quite insensible to them. 
At last he hears Saul groan, and then he continues: 

"And I paused, held my breath in such silence, and listened 

apart; 
And the tent shook, for mighty Saul shuddered — and sparkles 

'gan dart 
From the jewels that woke in his turban at once with a start — 
All its lordly male-sapphires, and rubies courageous at heart. 
So the head — but the body stiir moved not, still hung there 

erect. 
And I bent once again to my playing, pursued it unchecked, 
As I sang, — 

*Oh, our manhood's prime vigour! no spirit feels waste. 
Not a muscle is stopped in its playing, nor sinew unbraced. 
Oh, the wild joys of living! the leaping from rock up to rock — 
The strong rending of boughs from the fir-tree, — the cool silver 

shock 
Of the plunge in a pool's living water, — the hunt of the bear, 
And the sultriness showing the lion is couched in his lair. 
And the meal — the rich dates yellowed over with gold dust 

divine, 
And the locust's-flesh steeped in the pitcher! the full draught 

of wine. 
And the sleep in the dried river-channel where bulrushes tell 
That the water was wont to go warbling so softly and well. 
How good is man's life, the mere living! how fit to employ 



316 Notes 

All the heart and the soul and the senses, for ever in joy! 
Hast thou loved the white locks of thy father, whose sword 

thou didst guard 
When he trusted thee forth with the armies, for glorious reward? 
Didst thou see the thin hands of thy mother, held up as men 

sung 
The low song of the nearly-departed, and heard her faint tongue 
Joining in while it could to the witness, "Let one more attest, 
I have lived, seen God's hand thro' a lifetime, and all was for 

best!" 

* * * 

Till lo, thou art grown to a monarch; a people Is thine; 

And all gifts, which the world offers singly, on one head 

combine! 
On one head, all the beauty and strength, love and rage (like 

the throe 
That, a-work in the rock, helps its labour and lets the gold go) 
High ambition and deeds which surpass it, fame crowning it, 

—all 
Brought to blaze on the head of one creature — King Saul!*" 

7. David and Goliath 

Suggestive Readings: 

Cowper, Poems, The Lord my Banner. 
Homer, Iliad, Books XIH and XIV. 

The story of David and Goliath is a favorite in Arabian liter- 
ature, where it has been extravagantly enlarged upon. 

Philistines: the people of Philistia, the plain on the southwest 
coast of Palestine. Their territory was a part of the land 
allotted to the tribe of Judah, hence the continuous warfare 
between the two peoples. 

Socoh: a town in the western part of the tribe of Judah. 

Judah: bounded on the east by the Dead Sea, and on the west 
by the Mediterranean. 

Azekah: a town of Judah lying in a rich agricultural plain. 

Ephes-dammin: a place between Socoh and Azekah. 

Goliath of Gath: a giant, perhaps a descendant of the Anakim, 
mentioned at the time of the spying of Canaan. 

six cubits and a span: taking the cubit as twenty-one inches, 
this would make him about ten and one-half feet. 

five thousand shekels of brass: about one hundred and fifty 
pounds. 



Notes 317 

greaves of brass: defensive armor extending from the foot to 
the knee. 

six hundred shekels of iron: about eighteen pounds. 

And he stood and cried unto the armies of Israel: compare 
this with the challenges in the Iliad, especially those of Ajax 
and Hector, Book XIII, 11. 801-832. 

Bethlehem- judah: about five miles south of Jerusalem. 

David went to and fro from Saul to feed his father's sheep: 
the Hebrews were a shepherd people. When they came to 
Egypt, they were given a special place for their flocks. When 
Jesus was born, the shepherds heard the celestial choir. 

ephah: about nine gallons. 

and take their pledge: bring with you some symbol or token 
that they are well. 

to the place of the wagons: the baggage train, 

and make his father's house free in Israel: i.e., free from the 
taxes of the land. 

this uncircumcised Philistine: a barbarian or Gentile. 

naughtiness: waywardness. 

that thou mightest see the battle: certainly a natural desire 
on the part of the ruddy, romantic youth! 

a coat of mail: body armor. For an interesting discussion of 
armor, see Hastings's Dictionary of the Bible, 

and his sling was in his hand: David lived near the home of 
the famous sharpshooters who could sling at a hair and not 
miss. From them he probably learned to become an expert 
shooter. Compare this story with those of William Tell and 
Robin Hood. 

Gai: perhaps Gath. The King James version has "the valley." 

Ekron: most northern of the five Philistine cities. 

Abner: Saul's first cousin and commander-in-chief of the army. 

Jonathan: Saul's oldest son. Read I Samuel xiv, 16-46 for the 
interesting account of his courage. 

8. David and Jonathan 

Suggestive Readings: 

Tennyson : Prelude to In Memoriam. 

David's Lament. See Poetry. 

Black, Hugh, Friendship. 

Emerson, Essays, first series. Friendship. 

Naioth: a place of Mt. Ephraim. 

Ramah: a city of the tribe of Benjamin and the birthplace of 
Samuel and Saul, 



318 Notes 

Ezel: a well-known spot near the royal palace. 

he is not clean: David had not yet passed through the cere- 
mony of purification which was necessary before he could take 
part in the festivities. 

until David exceeded: i.e., until he could not control himself 
any more. 

What more touching manifestation of friendship could one 
imagine! Are you reminded of any other famous friendships 
in myth or history? Who were Castor and Pollux? Damon 
and Pythias? Achilles and Patrokles? 

9. Saul at Mt. Gilboa 

Suggestive Readings: 

Byron, Poems, Song of Saul before his Last Battle. 

David's Lament, See Poetry. 

Bible, The Fruitful Tree and the Chaff, See Poetry. 

Gilboa: a mountain range on the eastern side of the plain of 
Esdraelon. 

So Saul died: read II Samuel i, 1-16, for the account of Saul's 
death. 

And when his armorbearer saw that Saul was dead, he like- 
wise fell upon his sword, and died: an oriental custom which is 
still followed in Japan. 

Dagon: the national god of the Philistines. Famous temples 
were located at Gaza and Ashdod. 

Jabesh-gilead : a city east of the Jordan. 

Read I Samuel xxviii for Saul's interview with Samuel. Read 
the poem entitled The Fruitful Tree and the Chaff, under 
Poetry. What is evidently the idea of the writer concerning the 
evildoer? Compare with Jeremiah xii; with Job xii. 

10. The Conspiracy of Absalom 

Suggestive Readings: 

Willis, N. P., The Death of Absalom. 

Peele, George, The Love of King David and Fair Bethsabe with 

the Tragedie of Absalom. (Manly, Specimens of Pre-Shake- 

speardan Drama, vol. ii.) 
Homer, Iliad, Book XXII. 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, viii, A 

Journey to Jerash. 

From the Bible account of Absalom and Achitophel Dryden 
drew the idea for his famous political satire by that name. 

Absalom: son of David and Maacah, daughter of the king of 
Geshur. On account of his murder of his brother Ammon, 



Notes 319 

Absalom was forced to flee to the court of his grandfather in 
Geshur. But "the soul of king David longed to go forth unto 
Absalom." At his return, the wayward son, influenced by the 
brilliancy of foreign courts, sought to undermine his father's 
kingdom. 

two hundred shekels: almost seven pounds. 

Jerusalem: the capital city of Judah. 

Joab: the commander of David's military forces. 

Hebron: the land originally allotted to Caleb and his de- 
scendants. 

Geshur in Syria: a small principality. 

Ahithophel the Gilonite: the grandfather of Bathsheba, the 
former wife of Uriah, whom David placed in the battle front. 
The counsellor's anger toward David for this crime made him 
a ready conspirator. 

the people increased continually with Absalom: the innova- 
tions which Absalom sought to introduce appealed to the mass 
of the people. Moreover, the constant warfare of David was a 
strain upon the nation, and the people may have protested 
under the burden. 

Abishai: brother to Joab and second in command of the army. 

Ittai: a Gittite leader, who, with a detachment of six hundred 
Philistines, joined himself with David at the outbreak of the 
rebellion. 

Ahimaaz the son of Zadok: Ahimaaz outran the Ethiopian 
slave whom Joab had sent with the unwelcome message. 

Cushite: an Ethiopian. 

O Absalom, my son, my son!: surely one of the saddest cries 
in all literature. Compare Priam's lament over Hector: 

"Hold, friends, and though you love me, leave me to get me 
forth of the city alone and go unto the ships of the Achaians. 
Let me pray this accursed horror-working man, if haply he 
may feel shame before his age-fellows and pity an old man. 
He also hath a father such as I am, Peleus, who begat and 
reared him to be a bane of Trojans — and most of all to me 
hath he brought woe. So many sons of mine hath he slain in 
their flower — yet for all my sorrow for the rest I mourn them 
all less than this one alone, for whom my sharp grief will bring 
me down to the house of Hades — even Hector. Would that he 
had died in my arms; then would we have wept and wailed our 
fill, his mother who bore him to her ill hap, and I myself." 
— Homer, Iliad, tr. by Lang, Leaf, and Myers, Book XII, 11, 
415-430. 



320 Notes 

What were the causes for Joab's hatred of Absalom? By 
what devices does the author hold the interest of the reader 
and create suspense? What to your mind is the most gripping 
element in the story? 

11. Solomon's Choice of Wisdom 

Suggestive Readings: 

Tennyson, In Memoriam, Prelude and cxiv. 

Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 

Prophets, chap, vii, Solomon. 
Bible, Job xxviii. 

Solomon: the son of David and Bathsheba, the former wife of 
Uriah. 

Gibeon: a town, a few miles north of Jerusalem. 

and I am but a little child: not to be taken literally, of course. 
Benjamin, at the time of his departure into Egypt, was but a 
"lad," we are told, but he was at that time the father of ten 
children. 

Recall several other occasions where Jehovah spoke in a 
dream or vision. Of what sort was the wisdom that Solomon 
desired? Read Proverbs i. What is the underlying idea of 
the sage? What other books of the Bible are attributed to 
Solomon? Read Job xviii, and explain the Hebrew idea of 
wisdom. 

12. Solomon Shows his Wisdom 

Suggestive Readings: 

Whittier, Poems, King Solomon and the Ants. 

harlots: disreputable women. 

Define knowledge, wisdom, intelligence, understanding, dis- 
cretion. Which does this story exemplify? Call from memory 
an example of discretion; of knowledge. What revelation of 
character is there in this story of Solomon's wisdom? 

13. The Visit of the Queen of Sheba 

Suggestive Readings: 

Browning, Poems, Solomon and Balkis. 

Abercrombie, Lascelles, Balkis (may be found in The Book of 
Modern British Verse, Small, Maynard). 

Sheba: the country of the Sabasans in southwest Arabia, the 
modern Yemen. 

the house that he had built: the temple of God, described in 
I Kings V, vi, and vii. 



Notes 321 

a hundred and twenty talents of gold: the value o£ one talent 
of gold was about $26,280. 

Hiram: king of Tyre, who supplied much of the material for 
the building of the great temple. Solomon made an alliance 
with him at the time of his accession. It was of Tyre that 
our American poet wrote: 

"In thy tall cedars, Lebanon, 
I have not heard the nations' cries. 
Nor seen thy eagles swooping down 
Where buried Tyre in ruin lies." 

— From Whittier's The Holy Land (Lamartine) 
Ophir: a region in southern or eastern Arabia, famous for its 
gold. By means of his navy, Solomon was able to procure the 
precious metal for his great edifice. 

almug-trees: probably red sandalwood, imported from Le- 
banon and Ophir. 

14. The Destruction of Sennacherib 

Suggestive Readings: 

Bible, Psalms xlvi, xlvii, xlviii, and Ixxvi. 
Bible, Isaiah xxxvi-xxxix (for parallel account). 
Byron, Poems, The Destruction of Sennacherib. 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, ix, The 
Mountains of Samaria. 

Hezekiah (715-690 B.C.) son of Ahaz and one of the greatest 
of Judah's kings. 

Sennacherib king of Assyria: (704-682 B.C.). Sennacherib 
was a great military leader. This is borne out by the records 
and tablets preserved in the British Museum. The revolt of 
Judah was undertaken with the support of Egypt and many of 
the Phoenician cities. 

king of Judah: after the death of Solomon, the tribes of Israel 
carried on a successful revolt against Rehoboam, Solomon's 
successor. Thereafter, there were two kingdoms in Palestine. 

Lachish: a town in the south of Judah. 

three hundred talents of silver: one talent of silver was about 
$2,000. 

thirty talents of gold: see Notes under The Visit of the Queen 
of Sheba. 

the fuller's field: a fuller was a cleaner of garments. The 
resort of the fullers was very near Jerusalem. 

the Jews' language: the Hebrew, a Semitic language, of which 
Assyrian and Arabic are important members. 

Hamath and Arpad: cities of Syria. 



322 Notes 

Samaria: a city located about thirty miles north of Jerusalem. 
It was frequently besieged and captured. In 331 B.C. it was 
taken by Alexander the Great. 

Isaiah the prophet: one of the four prophets of the eighth 
century before Christ. Others of about his time were Amos, 
Hosea, and Micah. 

Libnah: southwestern part of Palestine. 

Ethiopia: the country south of Egypt. 

cherubim: an order of angels; the symbolic figures which 
rested in the tabernacle as an emblem of Jehovah's immediate 
presence. 

for they were no gods, but the work of men*s hands: read the 
satire of Isaiah, under Prophecy. 

The virgin daughter of Zion: Zion was one of the two hills 
upon which Jerusalem was built. It is poetically employed 
for the city of Jerusalem. 

the angel of the Lord . . . smote in the camp of the Assy- 
rians: 

Destruction of Sennacherib 

"The Assyrian came down like the wolf on the fold, 
And his cohorts were gleaming in purple and gold; 
And the sheen of their spears was like stars on the sea, 
When the blue wave rolls nightly on deep Galilee. 

"Like the leaves of the forest when Summer is green. 
That host with their banners at sunset were seen: 
Like the leaves of the forest when Autumn hath blown, 
That host on the morrow lay withered and strown. 

"For the Angel of Death spread his wings on the blast. 
And breathed in the face of the foe as he passed; 
And the eyes of the sleepers waxed deadly and chill, 
And their hearts but once heaved, and for ever grew still! 

"And there lay the steed with his nostril all wide, 
But through it there rolled not the breath of his pride; 
And the foam of his gasping lay white on the turf, 
And cold as the spray of the rock-beating surf. 

"And there lay the rider distorted and pale, 
With the dew on his brow and the rust on his mail: 
And the tents were all silent, the banners alone 
The lances unlifted, the trumpet unblown. 



Notes 323 

"And the widows of Ashur are loud in their wail, 
And the idols are broke in the temple of Baal; 
And the might of the Gentile, unsmote by the sword, 
Hath melted like snow in the glance of the Lord!" 

— Byron. 

behold, these were all dead bodies: perhaps it is to this inci- 
dent that Herodotus refers when he tells of the multitude of 
field mice which gnawed the quivers and bow-strings and de- 
voured the thongs by which the soldiers managed their cum- 
brous shields. Without arms, the Assyrians were an easy prey 
to the enemy. 

Nineveh: the capital city of the Assyrian empire. 
as he was worshipping in the house of Nisroch his god: com- 
pare the murder of Thomas Becket, also Hamlet, Act III, sc. iii. 
the land of Ararat: the country later known as Armenia. 
eunuchs: emasculated male servants. 
the chronicles of the kings of Judah: II Chronicles xxxii. 

SHORT STORY 

15. The Wooing of Rebekah 

Suggestive Readings: 

Clough, Arthur H., Gene'sis xxiv. 

Put, I pray thee, thy hand under my thigh: a special sacred- 
ness was ascribed to the thigh, hence the oath in this manner. 
Compare the laying on of hands in the Scriptures and in certain 
church ceremonies to-day. 

daughters of the Canaanites: read Genesis xxvii, 46 — ^xxviii, 5, 
for Rebekah's similar request, 

Mesopotamia: "between the rivers." 

Nahor: the brother of Abraham. 

Behold, I am standing by the fountain of water: an idyllic 
setting for such a mission as that upon which the servant was 
sent. A comparison has been made to a similarly fanciful set- 
ting in the Odyssey, in the story of Nausicaa's waking of Odysseus. 
See Odyssey, Book VI, or Bulfinch's Age of Fable, p. 324 ff. 

And she said, "Drink, my lord": does this indicate anything 
regarding the position of woman at this time? 

of half a shekel weight: the weight of a gold shekel was 
about 132 gr. 

Beer-lahoi-roi: "the well of the Living One that seeth me," 
situated on the main route from Syria to Egypt. 



324 Notes 

Note once more the epical nature of this literature. After 
reading The Creation, The Call of Abraham, and The Wooing 
of Rebekah, what qualities do you find that are characteristic 
of the epic? Point out, in the above story, words and phrases 
that kindle your imagination. Is this story romantic or realistic? 
Is it told objectively or subjectively? 

16. Joseph and His Brethren 

Suggestive Readings: 

Milton, Paradise Lost, Book XII, pp. 155-190. 
Arabian Nights, The Story of Prince Ahmed. 
'Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 
Prophets, chap, ii, Joseph. 

coat of many colors: such garments were highly prized by 
early peoples. Cf. Judges v, 30 and II Samuel xiii, 18. 

Shechem: a city of central Palestine, thirty-four miles north 
of Jerusalem. 

Dothan: an important town on the highway from Damascus 
to Egypt. 

one of the pits: the problem of water was always a keen one 
with the shepherds, hence the large number of pits referred to 
in the Bible. 

Ishmaelites: the descendants of Ishmael, the son of Abraham 
and Hagar. Read Genesis xxi for the story of the dismissal 
from home. 

Gilead: the mountainous region bounded by the Jordan on 
the west and by the Arabian plateau on the east. 

Midianites: a tribe of nomads from northern Arabia. 

And Joseph's master . . . put him into prison: after many 
days, Joseph came into disfavor with Potiphar's wife, and 
through her instrumentality he was cast into prison. An old 
Egyptian story entitled The Tale of Two Brothers is very simi- 
lar to the Bible account of Joseph's unfortunate trouble with 
Potiphar's wife. A brief account of the story is given in Mit- 
chell's Genesis. 

Pharaoh: probably Hyksos, the great shepherd king. 

And Pharaoh took off the signet ring from his hand: a royal 
pledge. Cf. The Story of Esther, page 88. 

Manasseh and Ephraim: see Glossary. 

Sheol: "pit," similar to the classical Hades, the underworld 
of the dead. 

Wherefore dealt ye so ill with me, as to tell the man whether 
ye had yet a brother?: do you find any revelation of character 



Notes 325 

here? Read Genesis xxv, 27-34 and Genesis xxvii for further 
indications of Jacob's character. What is the meaning of 
"Jacob"? Compare the names of Shakespeare's characters lago 
and lachimo. 

"Send the lad with me": Benjamin was at this time the father 
of ten children. A little further on Judah calls him "a little one." 

And they made ready the present against Joseph's coming at 
noon: the custom of bestowing gifts was common to Oriental 
and classical peoples. 

And Judah and his brethren came to Joseph's house: why 
should Judah receive such special mention? 

while Joseph made himself known unto his brethren: this 
has been called the greatest recognition scene in literature. A 
judgment of Chateaubriand's, which Arnold quotes in his essay 
on Joubert, is apropos here: 

"The true tears are those which are called forth by the beauty of 
poetry; there must be as much admiration in them as sorrow. 
They are the tears which come to our eyes when Priam says to 
Achilles, 'And I have endured, — the like whereof no soul upon 
the earth hath yet endured, — to carry to my lips the hand of 
him who slew my child;' or when Joseph cries out: T am Joseph 
your brother, whom ye sold into Egypt.' " 

Goshen: unknown. 

put, I pray thjee, thy hand under my thigh: a binding form of 
oath. See Notes to The Wooing of Rebekah. 

Is this story told objectively or subjectively? Does it keep 
up its interest throughout? Are there any moments of suspense? 
What dramatic qualities does it possess? In how many char- 
acters is your interest centered? Draw a diagram illustrating 
the rise and fall of your interest. Can you justify the brothers 
of Joseph for their attitude toward their "dreaming" brother? 
Is Jacob absolutely blameless? What do you conclude as to 
the nature of family life at this period? the nature of political 
organization? the social and economic standards? Would the 
people of our country accept Joseph's kind of rule? Write a 
character sketch of Joseph, showing what his strong character- 
istics were, and why he was able to remain in favor for so long 
a time. Do the different brothers possess any individuality? 
For instance, do you infer anything as to the character of 
Reuben? the character of Judah? the character of Benjamin? 
What do you think of Judah's plea? Note how artistically the 
author conceals the expression of Joseph's feelings. 



326 Notes 

17. Jephthah*s Daughter 

Suggestive Readings: 

Tennyson, A Dream of Fair Wom£n. 

Byron, Poems, Jephthah's Daughter. 

Herrick, Robert, The Dirge of Jephthah's Daughter. 

Shakespeare, Threnos (may be found in Oxford Book of English 

Verse). 
Scott, Walter, The Lady of the Lake, Canto II, xxii. 

Mizpeh of Gilead: uncertain, probably near the border of the 
Ammonites. 

Aroer: a city in the tribe of Reuben. 

Minnith: a town on the east of the Jordan. 

Abel-cheramin : unknown. 

his daughter came out to meet him with timbrels and with 
dances: it was the custom to greet national heroes in this man- 
ner. Compare a similar situation after the destruction of the 
Philistines in the reign of Saul: "The women came out of all 
the cities of Israel, singing and dancing, to meet king Saul, 
with timbrels, with joy, and with instruments of music. And 
the women sang one to another as they played, and said: 

Saul hath slain his thousands. 
And David his ten thousands." 

I Samuel xviii, 6-7. 

bewail my virginity: it was the aspiration of every Hebrew 
maiden to become the ancestress of a great family. Recall 
Sarah's joy at the birth of a son, Genesis xxi, 6-7] the divine 
promise to the exiled Hagar, Genesis xxi, 17-18; the farewell to 
Rebekah, Genesis xxiv, 60; the marriage blessings upon Ruth, 
Ruth iv, 11-12. 

For a classical parallel, read the story of Iphigenie in Bulfinch's 
Age of Fable or Gayley's Classic Myths, also the story of the prophecy 
of the sacrifice of Polyxena on the tomb of Achilles (Classic Myths), 
and the story of the sacrifice of Isaac, Genesis xxii. 

The following stanzas are from Tennyson's well-known poem, 

A Dream of Fair Women: 

"The daughter of the warrior Gileadite, 
A maiden pure; as when she went along 
From Mizpeh's tower's gate with welcome light, 
With timbrel and with song. 

"My words leapt forth: *Heaven heads the count of crimes 
With that wild oath.' She rendered answer high: 
*Not so, nor once alone; a thousand times 
I would be born and die. 



Notes 327 

" 'Single I grew, like some green plant, whose root 
Creeps to the garden water-pipes beneath, 
Feeding the flower; but ere my flower to fruit 
Changed, I was ripe for death. 

" *My God, my land, my father — these did move 
Me from my bliss of life that Nature gave, 
Lower'd softly with a threefold cord of love 
Down to a silent grave. 

"'And I went mourning, "No fair Hebrew boy 
Shall smile away my maiden blame among 
The Hebrew mothers" — emptied of all joy, 
Leaving the dance and song, 

" 'Leaving the olive-garden far below, 
Leaving the promise of my bridal bower. 
The valleys of grape-loaded vines that glow 
Beneath the battle tower. 

* * * 

" 'It comforts me in this one thought to dwell, 
That I subdued me to my father's will; 
Because the kiss he gave me, ere I fell, 
Sweetens the spirit still. 

" 'Moreover it is written that my race 
Hew'd Ammon, hip and thigh, from Aroer 
On Arnon unto Minneth.* Here her face 
Glow'd, as I look'd at her. 

"She lock'd her lips; she left me where I stood; 
'Glory to God,' she sang, and past afar, 
Thridding the sombre boskage of the wood. 
Toward the morning-star. 

"Losing her carol I stood pensively, 
As one that from a casement leans his head. 
When midnight bells cease ringing suddenly, 
And the old year is dead." 

18. The Adventures of Samson 

Sugg e stive Readings : 

Milton, Samson Agonistes. 

Whittier, Poems, The Wife of Manoah to Her Husband. 

Longfelow, Poems, The Warning. 

Zorah: a town allotted to the tribe of Dan. 
Eshtaol: a town in the low country of Judah. 



328 Notes 

Timnah: a landmark on the north boundary of Judah. 

Now at that time the Philistines had rule over Israel: the 
territory of the Philistines had been allotted to the tribe of 
Judah. It was a long time before the Israelites gained any real 
ascendancy over their enemies. 

Ashkelon: a seaport on the Mediterranean, ten miles north of 
Gaza. 

and he smote them hip and thigh with a great slaughter: (lit. 
leg upon thigh). The expression denotes utter destruction. 

in the cleft of the rock of Etam: uncertain, perhaps near 
Samson's home in Zorah. 

Lehi: a place bordering the Philistines. 

Ramath-lehi: unknown. 

clave: another archaic past tense. In The Story of Ruth, page 
71, it has just the opposite meaning. 

En-hakkore: see Glossary; the situation is uncertain. 

Gaza: an important city on the frontier towards Egypt. It 
was taken by Alexander the Great after a siege of five months. 

Sorek: uncertain, probably near Gaza. 

a Nazirite unto God: see Glossary. The four vows to be taken 
by a Nazirite were: 

1. abstinence from the fruit of the vine. 

2. leaving the hair uncut. 

3. avoidance of contact with the dead. 

4. abstinence from all unclean food. 

Read Bulfinch's Age of Fable or Gayley's Classic Myths for the 
parallel story of Hercules in mythology. 

19. The Story of Ruth 

Suggestive Readings: 
Hood, Poems, Ruth. 
Milton, Poems, To a Virtuous Young Lady. 

Moab: the lofty table land east of the Dead Sea and just west 
of the Arabian Desert. 

that they may be your husbands: this was In accord with the 
Mosaic law. Read the exact wording of the law in Deuteron- 
omy XXV, 5 and 6. 

Mara: "bitterness." Cf. Exodus xv, 22-26. 
and she went, and came and gleaned in the field after the 
reapers: cf. Keat's allusion in his Ode to a Nightingale: 
"Perhaps the self-same song that found a path 
Through the sad heart of Ruth, when sick for home, 
She stood in tears among the alien corn." 



Notes 329 

Jehovah be with you: compare our contraction of God be 
with you (God be wi ye, God b'w ye) into Good-bye. 

under whose wings thou art come to take refuge: the com- 
parison is of the covering and protection of wings to the body. 
Cf. Psalms xvii, 8; xxxvi, 7; Ixi, 4; xci, 4. 

vinegar: sour wine mixed with water, a common drink of 
the peasants. 

an ephah of barley: a little more than three pecks. 

spread therefore thy skirt over thy handmaid: that is, "per- 
form the part of a near kinsman by marrying me." 

six measures of barley: a measure was one-third of an ephah. 

If thou wilt redeem it, redeem it: Leviticus xxv, 25. 

a man drew off his shoe, and gave it to his neighbor: a custom 
still in practice among the Arabs. 

Goethe has called this story the loveliest little idyl that has 
come down to us. It is indeed an almost perfect example of 
the idyllic short story. It has all the grace and charm and 
picturesqueness of the pastoral, and parts of it read like ex- 
quisite poetry. What idyllic elements do you find in The Story 
of Ruth? In view of Israel's exclusiveness, can you see in this 
story any purpose beyond the interest of the narrative? Ex- 
plain. Is your interest chiefly in plot or character? Compare 
this story with Joseph and his Brethren in this respect. In 
what way is Ruth heroic? 

20. The Little Ewe Lamb 

Suggestive Readings: 

Peele, George, The Love of King David and Fair Bethsahe. 

(Manly, Specimens of Pre-Shakespearean Drama, vol. ii.) 
Swinburne, The Masque of Queen Bersabe. 
Emerson, Poems, Threnody. 

Nathan: the prophet and confidential adviser of David. 

he shall restore the lamb fourfold: according to the dictates 
of the law. 

Thou art the man: Poe has taken this for the title of one of 
his best known stories. 

Uriah the Hittite: for the account of David's cruel injustice 
to Uriah, read II Samuel xi, 14-21. 

the children of Ammon: the inhabitants of the territory be- 
tween the tribe of Gad and the Arabian Desert. 

I shall go to him, but he will not return to me: what mem- 
orable words of bereavement David has left us! Read his 
lament over Saul and Jonathan, under Poetry, and his lament over 
Absalom, under History. 



330 Notes 

What is the method by which David is made to realize his 
transgression? Read the story of the sheep-fold under Gospel. Why 
are there so many allusions to shepherd life in the Bible? What 
does David suggest as a sufficient purging force? What is 
Jehovah's cleansing agency? Explain. Recall, if you can, some 
incident where a similar cleansing agency was effective. 

21, Elijah in the Wilderness 

Suggestive Readings: 

Keble, John, The Christian Year, In Troublous Days. 
Whittier, Poems, The Deity. 

Poems, What the Voice Said. 
Poems, The Angel of Patience. 
Poems, The Call of the Christian. 
Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 
Prophets, chap, xiii, Elijah. 

The oratorio Elijah is based on the Scriptural account of the great 
prophet. 

Ahab: (875-853 B.C.) a progressive and energetic king. He 
strengthened his alliance with the Phoenicians by marrying the 
daughter of the king of Tyre. His chief enemy was Benhadad, 
the king of Damascus, but he was able after some time to 
arrange a commercial treaty with him. 

Jezebel: the intriguing and ill-fated wife of Ahab. 

juniper- tree : a species of broom common in desert places in 
Palestine. It reaches a height of about eight feet. 

Horeb the mount of God: or Mt. Sinai, the holy mountain 
where Moses received his commission as leader of the people, 
and where he received the tables of the law. (Exodus iii and 
xix-xx.) 

Damascus: the chief city of northern Syria, noted for its 
luxuriant gardens and its beauty. 

Hazael: a high officer in the service of Benhadad. 

Jehu the son of Nimshi: the general of the army. He ruled 
for twenty-eight years. 

Baal: (Baalim) the gods of the Phoenicians and Canaanites, 
to whom the Israelites frequently sacrificed. They were wor- 
shipped in high places and groves. (Cf. Britain's early religion.) 
Israel's conception of God was that He was only their national 
deity, and that His name was Jehovah. This conception per- 
sisted throughout practically the whole Old Testament. 

"With these came they who, from the bordering flood 
Of old Euphrates to the brook that parts 
Egypt from Syrian ground, had general names 



Notes 331 

Of Baalim and Ashtaroth — those male, 
These feminine. . . . 

For those the race of Israel oft forsook 
Their Living Strength, and unfrequented left 
His righteous altar, bowing lowly down 
To bestial gods; for which their heads, as low 
Bowed down in battle, sunk before the spear 
Of despicable foes." 

Milton, Paradise Lost, Book I, 11. 419-423, 432-437. 

22. Naaman the Leper 

Suggestive Readings: 

Van Dyke, Henry, The House of Rimmon. 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, xii, The 
Road to Damascus. 

but he was a leper: note the brief and concise expression, the 
objectivity of the writer, and the vivid contrast of elements. 
Samaria: see Notes to The Destruction of Sennacherib. 
six thousand pieces of gold: perhaps about $60,000. 
Abanah and Pharpar: two rivers of Damascus. 
Rimmon: the storm-god of Babylonia; also a Syrian god, 
honored as the chief deity of Damascus. 

"Him followed Rimmon, whose delightful seat 

Was fair Damascus, on the fertile banks 

Of Abana and Pharpar, lucid streams. 

He also against the house of God was bold: 

A leper once he lost, and gained a king — 

Ahaz, his sottish conqueror, whom he drew 

God's altar to disparage and displace 

For One of Syrian mode, whereon to burn 

His odious offerings, and adore the gods 

Whom he had vanquished." 

Milton, Paradise Lost, Book I, 11. 467-476. 
What is the inciting force to the action of this story? Does 
the writer exhibit any enthusiasm for the little captive from 
Israel? Is he representative of the other Old Testament nar- 
rators? Of what sort was Naaman's cleansing? Can you recall 
any story in which a man, consumed by greed and avarice, was 
transformed through the silent influence of a little child? Why 
does not Elisha come out to pay his respects to the general? 
What Is his purpose? What Is Naaman's character? Who Is 
the more spectacular by nature, Elisha or Naaman? What is 
the transforming influence in Naaman? What evidences are 



332 Notes 

there of any change? Has Naaman become a follower of 
Israel's Jehovah? 

23. The Story of Esther 

Suggestive Readings: 

Racine, Esther (a drama). 
Apocrypha, The Rest of Esther. 
Apocrypha, ^ The Story of Judith. 
Arabian Nights, Ali Baba and the Forty Thieves. 
Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 
Prophets, Mordecai and Esther. 

Handel, the great composer, has taken the words of Racine's 
Esther for the great oratorio by that name. 

Ahasuerus: (485-465 B.C.), king of Persia, known in Greek 
history as Xerxes. 

Shushan: one of the three capitals of the Persian empire. 
Haman, the Agagite: i.e., the Amalekite. 

Pur: (Purim) "lots." The casting of lots was evidently a 
favorite pastime of the king's minister. The feast of Purim, 
which the Jews later observed, was perhaps named in irony of 
Haman's casting of the lot for their death, and the turning of 
the king's decree against him. 

And the king took his ring from his hand, and gave it to 
Haman: see Notes to Joseph and his Brethren. 

he rent his clothes, and put on sackcloth and ashes: an Ori- 
ental custom. Cf. Job i, 20; ii, 12; II Samuel iii, 31; xv, 32. The 
custom was common in Homeric times. Iliad, Book XXII, 1. 400 
ff. ; Book XXIV, 1. 150 ff. 

and if I perish, I perish: read the following words of Anti- 
gone (Sophocles' Antigone, 11. 450-470, tr. by E. H. Plumptre, Gay- 
ley's Classic Myths, p. 275) : 

"That I should die 
I knew (how should I not?), though thy decree 
Had never spoken. And before my time 
If I shall die, I reckon this a gain; 
For whoso lives, as I, in many woes. 
How can it be but he shall gain by death? 
And so for me to hear this doom of thine 
Has nothing fearful. But, if I had left 
My mother's son unburied on his death, 
In that I should have suffered; but in this 
I suffer not." 
fifty cubits high: a cubit was the length of an average man's 
arm, from elbow to wrist, usually estimated at twenty-one 
inches. 



Notes 333 

satraps: "protectors of the realm." A satrap was the gov- 
ernor of a province, and was responsible to the scribe for the 
administration. 

in royal apparel of blue and white: the blue was really a 
shade of purple, the royal color. The color "purple" had the 
red predominant. 

who knoweth whether thou art not come to the kingdom for 
such a time as this: what characters in history do you recall 
who proved sufficient in some great national or international 
crisis? 

Do you justify Vashti's conduct in not obeying the royal 
order? In what light does this throw the central character? 
What was the conception of womanhood in the Persian court? 
In what does the heroism of Esther consist? Is the character 
consistent? Compare Esther with Ruth; with Antigone; with 
Jephthah's daughter; with Judith. 

Is your chief interest centered in character or in plot? Is 
the setting realistic or romantic? What dramatic crises are 
there? Does the story possess the idyllic elements of The 
Story of Ruth? Does the author develop the emotional reac- 
tions of Mordecai and Haman? Why, or why not? 

Divide the story into acts and scenes. What are the con- 
flicting forces? What advantages does Haman have? What 
advantages Esther? How does Esther make use of her ad- 
vantages? Why does she not make known her request as soon 
as the king offers to grant her petition? 

24. The Feast of Belshazzar 

Suggestive Readings: 

Byron, Poems, To Belshazzar. 

Poems, Vision of Belshazzar, 
Tennyson, The Palace of Art. 
Hemans, Felicia, Poems, Belshazzar's Feast. 
Heine, Heinrich, Belshazzar, The Works of Heinrich Heine, 

vol. ix, tr. by T. Brooksbank, London, 1904. 
Milman, Dean, Belshazzar. 
Arnold, Edwin, Belshazzar's Feast. 

Many stories are centered about Daniel. We possess the apocryphal 
additions of Bel and the Dragon and Susanna and Daniel. Accord- 
ing to Mohammedan tradition, Daniel at one time held the govern- 
ment of Syria and died at Susa. 

Belshazzar: last king of the Chaldeans before the captivity of 
Babylon by Cyrus. 

which Nebuchadnezzar his father had taken out of the temple 



334 Notes 

which was in Jerusalem: about 605 B.C. Nebuchadnezzar was 
"the greatest king of Babylon since Hammurabi." 

the Chaldeans: an energetic people, who succeeded in extend- 
ing their territory into Babylonia. 

Babylon: situated on both sides of the Euphrates. 

In the same hour came forth the fingers of a man's hand: 

"There cometh forth a hand upon the stone, 

Graving the symbols of a speech unknown; 

Fingers like mortal fingers — leaving there 

The blank wall flashing characters of fear — 

And still it glideth silently and slow, 

And still beneath the spectral letters glow — 

Now the scroll endeth — now the seal is set — 

The hand is gone — the record tarries yet." 

Edwin Arnold, Belshaszar's Feast 
Daniel: the fourth of "the greater prophets" and a captive in 
Babylon. 

Upharsin- Peres: the interpretation was based on a double 
meaning. Each word can be identified in the Semitic languages. 
Upharsin and Peres have the same root meaning. Professor Moul- 
ton, in his Bible Stories, arranges the words vertically, and suggests 
quite plausibly in his notes: 

"One reason why the other wise men could not make out the 
writing on the wall was that they tried to read it in the usual way, 
across; and they could make no words of the letters. Daniel sees 
that it must be read down, up, down — an old form of writing called 
(in Greek) boustrophedon, that is, the way an ox draws a plough, 
turning at the end of the furrow and going back. As soon as 
Daniel suggests this, all can read the words Mene, mene, tekel, 
upharsin. Mene means number; tekel, weight; peres, division. But 
only Daniel sees what the words mean when put together." 

BELSHAZZAR 

"The midnight hour was drawing nigh; ,1 

Babylon slumbered silently. 

But in the palace of the King 
Was flaring light and rioting. 

Aloft there in the monarch's hall 
Belshazzar held high festival. 

His minions sat in gleaming lure 

And drained the cups of spajrkling wine. 



Notes 335 

The goblets clashed, the varlets roared, 
Such tumult pleased their braggart Lord! 

The King's cheeks flame as red as blood, 
And wine hath made him bold of mood, 

And blindly urges him along 

To blaspheme God with impious tongue. 

He stood erect, blaspheming loud; 
Applause rang from the servile crowd. 

He shouted with a glance that burned, 
And a slave sped forth and quick returned. 

On his head he bore a precious load 
Robbed from the temple-shrine of God. 

The King snatched recklessly from him 
A sacred cup full to the brim. 

To the last drop the cup did he drain. 
And shouted with foaming mouth again: 

'Jehovah, at thee contempt I fling, 
And I in Babylon am King.* 

But scarce was the daring taunt expressed 
Ere secret terror filled the King's breast. 

The strident laughter died away; 
Over all a death-like silence lay. 

And see! and see! on the wall above, 
A ghostly hand began to move. 

And it wrote and wrote the white wall upon, 
Letters of flame it wrote — and was gone. 

The King sat there with rigid look, 
Pallid as death with knees that shook. 

The courtiers sat in chill dismay, 
Silent they sate — no sound made they. 

The Magi came, but none of them all 
Could read the warning upon the wall. 

And ere the morning broke again 

By his own slaves was Belshazzar slain." 

— Heinrich Heine, 



336 Notes 

25. The Story of Jonah 

Suggestive Readings: 

Harte, Bret, Short Stories, The Outcasts of Poker Flat. 
Psalm cxxxix, Jehovah the Searcher of the Heart. See Poetry. 
Coleridge, S. T., The Rime of the Ancient Mariner. 

Jonah: the fifth of the minor prophets. He was active towards 
the close of the ninth century before Christ. 

Nineveh: capital of the ancient Assyrian empire. According 
to Genesis x, 11, it was founded by Nimrod, on the east bank 
of the Tigris river. 

Tarshish: uncertain; perhaps a commercial city of the Phoe- 
nicians in southern Spain. 

Joppa: the principal seaport of southwestern Palestine. 

The Jews' conception of Jehovah was that of a local deity, 
just as Baal and Ashteroth were the deities of their neighbors. 
When Israel fell under the foreign yoke, she frequently accepted 
the worship of her oppressor. The aim of the book of Jonah is to 
protest against this narrow conception of nationality and worship. 
Compare it in this respect with The Story of Ruth. Read I Kings 
XX, 2Z', Jehovah, the Searcher of the Heart, under Poetry; Psalm 
xviii; Acts x; The Good Samaritan, under Gospel. What instances 
can you cite of the casting of lots? Do you recall the case in 
Silas Marner? in The Story of Esther? 

How does Jehovah bring his message of sympathy for Nineveh 
to the imagination of Jonah? Cf. The Little Ewe Lamb; the para- 
bles of Jesus; Luke xii, 5-7. What is the nature of Jonah's grievance? 

See Bulfinch's Age of Fable for the story of Arion. What simi- 
larities are there in the two stories of Jonah and Arion? What 
essential difference is there? Is the author of The Story of Jonah 
objective or subjective in his telling? To what conclusion have you 
come concerning the Old Testament narrative? 

PARABLE 

26. The Vineyard 

Rewrite the parable in your own words. Why is the last sentence 
effective? Arrange the song of the vineyard in poetic form. What 
is the principle of Hebrew poetry? Does it apply here? (See 
Notes to Poetry.) 

27. The Eagles and the Vine 

Suggestive Readings: 

Browning, Poems, The Eagle. 

Scott, Walter, The Pirate, The Song of the Tempest. 



Notes 337 

Son of Man: this expression is used ninety-five times in 
Ezekiel. It measures the degree of humanism in the Old Testament. 

Here we have a strange intermingling of eagles, rivers, 
branches, and roots, which denote political forces and move- 
ments. By a careful study, see if you can rewrite the parable 
in your own words. If not, consult some commentary, and re- 
port in class. 

FABLE 

28. The Trees 

Suggestive Readings: 
^sop: Fables. 
La Fontaine: Fables. 

At the death of Gideon, one of the greatest of the judges, 
the children of Israel turned to foreign gods, and a period of 
anarchy followed. All the seventy sons of Gideon were exer- 
cising authority, but at last one of them — a son of Gideon's 
maid-servant — asserted his supremacy. When his brother heard 
the news, he spoke this fable to the people. 

olive-tree: what qualities do you attribute to this tree? What 
is the significance of the olive branch? For what was olive oil 
used? 

fig-tree: very common in Palestine. ^--^' 

the vine: Palestine was noted for its luxuriant '^'^ineyards. 
To live beneath one's vine denoted domestic happiness. 

What is an aphorism? a fable? a parable? an allegory? a 
folk tale? Distinguish between these forms. Which is the most 
effective for conveying a great truth? Give two examples of 
each of the above forms. How does the fable of the trees 
differ from most other fables? What is the point of satire in 
this fable? 

There are only two fables in the Bible; the other in II Kings 
xiv, 9, is not even a Bible verse in length. 



PART II 

POETRY 

Perhaps the best guiding principle for the student who is to 
examine the poetry of the Bible is Milton's well-known dictum 
requiring that poetry be simple, sensuous, and passionate. Most 
of the poems preserved for us from Hebrew literature are dis- 
tinctly religious in character, but occasionally we meet with a 
national war-song, a love idyl, or a pastoral. The love poems 
found in the Song of Solomon are rich in all that characterizes the 
grace and beauty of our most enchanting love lyrics. 

The fundamental note of sincerity that rings throughout all 
the poetry of the Bible gives it simplicity. What poem could 
be more unadorned than The Shepherd's Song? Here we have 
a pastoral which leads us beside still waters, which by its rare 
grace restores to us our souls. The great triumphant hymns of 
praise which come at the close of the Psalter are of quite a 
different nature. The subjective enthusiasm of the writer is 
dominant, and instead of quiet strains from rural scenes we 
experience the grandeur and impressiveness of operatic sym- 
phony. Yet, even here the elemental genius of the poet is much 
in evidence. Wordsworth was a great admirer of the Bible, and 
the unique simplicity of many of his nature poems shows a 
marked influence of the psalms. 

Poetry, in the second place, must be sensuous. It must help 
us to hear, to feei, to see. As Macaulay says, "Logicians may reason 
about abstractions, but the great mass of men must have images." 
It is the great concrete quality of the Hebrew language that makes 
its poetry so rich in this regard. (See Introduction, p. xxxi.) In 
wealth of imagery and sublimity of diction, the descriptions of The 
Majesty of Jehovah and the reply of Jehovah in Job are unsurpassed 
in all literature. 

Milton's third requirement is that poetry must be passionate. It 
may be the forlorn cry of some man alone in the world; it may be 
the jubilant song of triumph over enemies; it may be the rejoicing 
of a nation; it may be the contemplation of the majesty of God as 
evidenced through his creation, — there is always a passionate strain. 



Notes 339 

The great problem of good and evil, dealt with so masterfully and 
epically in Job, perplexed the poets of the Psalter. How often their 
language is nothing but a cry! It is not the least of the triumphs 
of the translators that they were able to transmit so much of the 
dynamic emotion which vitalizes this poetry. 

The principle of rhythm in Hebrew poetry is that of parallelism, i. 
This union of two or three lines to produce "sense rhythm" has been 
explained in the Introduction. It is significant that the finest pas- 
sages of poetry in the Bible are those where the parallelism is of a 
pronounced and definite character. The three main forms of paral- 
lelism are the synonymous, the complementary, and the antithetic. The 
following lines illustrate the first form: 

"Hear my cry, O God; 
Attend unto my prayer. 



Thou wilt prolong the king's life; 
His years shall be as many generations." 

Complementary parallelism is represented in the familiar lines of 
Exiled from Jerusalem: 

"As the hart panteth after the water brooks, 
So panteth my soul after thee, O God." 

Antithetic parallelism is best illustrated in Proverbs. Proverbs X, 
XI, XII, XIII, XIV, and XV are almost completely antithetic in 
form. There are other modes of parallelism, such as that found in A 
Song of Deliverance: 

"Jehovah is my light and my salvation; 
Whom shall I fear? 
Jehovah is the strength of my life; 
Of whom shall I be afraid?" 

or that found in The Storm, where each verse adds a new meaning 
and the quatrain gives the meaning of the whole: 

"Ascribe unto Jehovah, O ye sons of the mighty. 
Ascribe unto Jehovah glory and strength. 
Ascribe unto Jehovah the glory due unto his name; 
Worship Jehovah in holy array.'* 

The student will meet other principles of rhythm. It will be helpful 
exercise for him to arrange the poetry in stanzaic form, 



340 Notes 

Before entering upon the study of individual poems, the student 
should acquaint himself with the various forms of poetry, not only 
the main classifications of lyric, epic, and dramatic, but also indi- 
vidual forms, such as the idyl, the pastoral poem, the lament, the 
elegy, the song, the dramatic monologue, the ballad, the national hymn, 
etc. Helpful discussions may be found in the Encyclopedia Britannica 
or any standard handbook of poetics. An extended account is given 
in Moulton's The Literary Study of the Bible, Book I and II. 

LYRIC POETRY 

29. The Song of Deborah 

Suggestive Readings: 

Scott, The Lady of the Lake, Canto III and Canto VI, xx. 

Tennyson, Poems, Boadicea. 

Cowper, Poems, Boadicea. 

Bible, Judges iv (narrative account of the defeat of Sisera). 

Jehovah, the God of Israel: it was not until a much later 
time that Israel thought of Jehovah as anything but a local 
deity. 

the earth trembled . . . the mountains quaked at the presence 
of Jehovah: a characteristic conception of God. Compare the 
Greek idea of Zeus. 

Seir: the mountainous district along the east of the valley 
of Arabah, inhabited by the Edomites. 

Edom: originally, the name given to Esau, Jacob's unfortunate 
brother; later, the name of the land of his descendants. 

Sinai: the holy mountain upon which Moses received the 
commandments. 

Shamgar the son of Anath: the deliverer of Israel in a time 
of oppression. 

ye that ride on white asses: the nobility. 

ye that sit on rich carpets: the merchants. 

in the places of drawing water: in the places of refuge among 
the women. 

Machir: west of the Jordan, a part of the tribe of Manasseh. 

Zebulun: Jacob's tenth son. The tribe extended to the 
Mediterranean. 

Issachar: Jacob's ninth son. The tribe lay to the south of 
Zebulun in the valley of the Kishon. Naphtali and Asher 
formed the north boundary of Zebulun. 

By the water courses of Reuben. 

There were great resolves of heart: the poetess is scoring 



Notes 341 

the tribe of Reuben for its shameful inactivity during this 
trying period. 

Taanach by the waters of Megiddo: one of the four fortress 
cities on the boundary of the tribe of Manasseh. 

From heaven fought the stars: the storm with its powerful 
torrents of rain is vividly described. The current sweeps along 
the bodies of the Canaanites, and as the poetess recalls the 
scene, she becomes exultant. The stamping of the horses in 
all this terrible destruction produces a powerful effect. Those 
acquainted with Homer will recall Achilles's struggle with the 
River. 

Meroz: a city in the line of Sisera's flight which refused to 
come to the aid of her kinsmen. 

the wife of Heber the Kenite: Heber had "separated himself 
from the Kenites," who joined the Israelites in their migration, 
and had become a traitor to his people as well as to the children 
of Israel. Jael, who remained constant to her own people, was 
able to make up for her husband's infamy. This explains the 
characterization, and perhaps lessens the cruelty of her deed. 

"Hark, a sound in the valley! where, swollen and strong, 

Thy river, O Kishon, is sweeping along; 
Where the Canaanite strove with Jehovah In vain. 
And thy torrent grew dark with the blood of the slain, 

"There down from his mountains stern Zebulon came, 
And Naphtali's stag, with his eyeballs of flame, 
And the chariots of Jabin rolled harmlessly on, 
For the arm of the Lord was Abinoam's son! 

"There sleep the still rocks and the caverns which rang 
To the song which the beautiful prophetess sang. 
When the princes of Issachar stood by her side, 
And the shout of a host in its triumph replied." 

— From Whittier's The Holy Land (Lamartine). 

Arrange the poem in dramatic form. How many speakers 
are there? How do you account for the frequent repetition 
throughout the poem? Note the repetitions, and observe to 
whom you have attributed the lines in each case. What mea- 
sures the Hebrew conception of God? Explain why the highways 
were unoccupied in the days of Jael. What indicates the kind 
of woman Deborah was? Was her patriotism characteristic of 
all her people? Recall from memory an example of great 
heroism similar to that of Deborah's. To what virtue does 



842 Notes 

Deborah seem to attribute most merit? How does the poetess 
characterize the inactivity of certain tribes? Explain the art in 
the following lines: 

"He asked water, and she gave him milk; 

She brought him butter in a lordly dish. 

She put her hand to the tent-pin, 

And her right hand to the woman's hammer; 

And with the hammer, she smote Sisera, she smote 
him through his head; 

Yea, she pierced and struck through his temples." 

Note also the next lines: 

"At her feet he bowed, he fell, he lay; 

At her feet he bowed, he fell: 

Where he bowed, there he fell down dead." 

How can you account for the extreme cruelty of Jael's act? 
Do you justify it? Does the writer justify it? List the different 
situations in this poem. Point out passages of exceptional 
power, and explain in what their power consists. 

What is the picture of the mother of Sisera? How should 
the line "Why is his chariot so long in coming" be read? How 
would you characterize this closing scene? For whom are your 
sympathies enlisted? 

30. David's Lament Over Saul and Jonathan 

Suggestive Readings: 
Milton, Lycidas. 
Tennyson, In Memoriam (at least the prelude). 

Ode on the Death of the Duke of Wellington. 
Shelley, Adonais. 

Scott, Walter, The Lady of the Lake, Canto VI, xxii. Lament. 
Emerson, In Memoriam. 
Brooke, Rupert, The Dead, I. 

For the narrative of the battle of Mount Gilboa, see Narrative, 
under History. Read again the beautiful story of the friendship 
of David and Jonathan. 

Gath . . . Ashkelon: cities of the Philistines. 

What lines epitomize this lament? How does David char- 
acterize Saul? How does he characterize Jonathan? What 
evidence of lofty imagination do you find? Read at least one 
of the poems suggested in the Readings, and compare. 



Notes 343 

31. The Fruitful Tree and the Chaff 

Sugges five Readings : 

Milton, Poems, Paraphrase of Psalm 1. 

Van Dyke, Henry, Cdunsels by the Way, The Poetry of the 
Psalms. 

What is the theme of this poem? Read Job xii. What is 
the problem presented? What is the three-fold parallelism in the 
first stanza? Compare this parallelism with that at the end of the 
rhapsody, Behold, your God! Note the vivid contrast between the 
two stanzas. Explain why the figure is particularly appropriate in 
each case. 

32. A Contemplative Psalm 

Suggestive Readings: 

Wordsworth, Lines written a few miles above Tintern Abbey. 

Poems, "I wandered lonely as a cloud." 
Tennyson, Poems, Flower in a Crannied Wall. 
Milton, Poems, Paraphrase of Psalm viii. 

Is the poet subjective or objective? Does he find God through 
nature, or does he begin with God and see nature as the handi- 
work of the Creator? Compare the lines from Wordsworth's 
Tintern Abbey: 

"For I have learned 
To look on Nature, not as in the hour 
Of thoughtless youth; but hearing oftentimes 
The still, sad music of humanity, 
Not harsh nor grating, though of ample power 
To chasten and subdue. And I have felt 
A presence that disturbs me with the joy 
Of elevated thoughts; a sense sublime 
Of something far more deeply interfused, 
Whose dwelling is the light of setting suns, 
And the round ocean and the living air, 
And the blue sky, and in the mind of man: 
A motion and a spirit, that impels 
All thinking things, all objects of all thought, 
And rolls through all things." 

Compare also Tennyson's lines : 

"Flower in the crannied wall, 

I pluck you out of the crannies, 

I hold you here, root and all, in my hand, 

Little flower — ^but if I could understand 

What you are, root and all, and all in all, 

I should know what God and man is." 



344 Notes 

33. The Ways of God in Nature and Life 

What is the poet's view of nature here? Compare this poem 
with those above. 

34. The Shepherd's Song 

Knight, WilHam Allen, The Song of Our Syrian Guest. 
What evidence do you find that this is a poem of David? 

35. Processional 

Suggestive Readings: 

If possible, read Moulton's The Literary Study of the Bible, page 
104 ff. and page 159 flf. for the probable occasion of this poem. 
Read also the account of the removal of the ark from the house of 
Obed-Edom, II Samuel vi. How does the ethical ideal of righteous- 
ness manifest itself in this poem? To all who have heard Handel's 
beautiful oratorio The Messiah, this poem must produce a special 
reaction. Arrange this poem in the form of answer and reply, — 
strophe and antistrophe. 

36. The Thunderstorm 

Sugges five Readings : 

Byron, Stanzas Composed During a Thunderstorm. 

Lowell, James Russell, Summer Storm. 

Scott, Walter, The Lady of the Lake, Canto VI, xv and xvi, 

Battle of Beal' an Duine. 
Poems, On a Thunderstorm. 

Lebanon and Sirion: mountains known for their great cedars. 
The storm comes crashing with such violence that these firm 
trees are torn loose. Sirion is the same as Hermon. 

the wilderness of Kadesh: this is in contrast to the cedar- 
covered mountains, but the great desert is also shaken. 

Cast this poem into stanzas in two ways: first, with a prelude, 
a body, and a postlude; then with stanzas of varying lengths 
with attention to the subject matter of the whole poem. Which 
arrangement seems to you the better? What is the conception 
of Jehovah in this poem? Is it characteristic of the Old Testa- 
ment? What suggestions measure the fury of the storm? 
Does the poet become conscious of Jehovah through the storm, 
or does he begin with Jehovah and then see Him in the storm? 

37. Exiled from Jerusalem 
from the hill Mizar: probably one of the ridges of Lebanon 
across the Jordan. 



Notes 345 

What is there In common to the three stanzas? Does each 
stanza have its own unity? Express in one line the burden of 
each. What is the poet's mood in each? Is there any evidence 
of Israel's conception of Jehovah? Why could not the Israelite 
worship in a strange land as well as in Jerusalem? Point out 
the figures in this poem, and discuss their effectiveness. 

38. An Everlasting Refuge 

The occasion is doubtless that of Sennacherib's invasion. The 
account is given under Narrative, History. 

What change would you make in the first stanza in order 
to give it the character of the other two? Do you notice any 
allusions already found in other poems? (The Song of Deborah, 
and The Storm.) Note the effectiveness of the parallelism in 
the second stanza. 

39. The Tabernacles of the Lord 

Suggestive Readings: 

Milton, Poems, Paraphrase of Psalm Ixxxiv. 
Study this poem with especial attention to its parallelism. 
Compare Exiled from Jerusalem. What about the opening 
figure in Exiled from Jerusalem and the allusion to the swallow 
in the first stanza? Make clear the manifest figure of the 
swallow in 11. 5-8. (Of course, it is unreasonable to conceive 
of the swallow as building a nest on the altars. Give a more 
plausible rendering.) Cf. Jesus's words (Luke ix, 58), "And 
Jesus said unto him, 'The foxes have holes, and the birds of 
the heaven have nests; but the Son of Man hath not where to 
lay his head.' " Study carefully the beginning and ending of 
each stanza. What devices does the poet employ to secure 
unity and coherence to the poem? 

40. An Everlasting Dwelling-place 

Suggestive Readings: 

Wordsworth, Ode on the Intimations of Immortality. 
Tennyson, In Memoriam, Ixviii-lxxi. 
An Everlasting Dwelling-place is a poem of Moses, the great 
leader and statesman at the time of the departure from Egypt 
and the sojourn in the wilderness. 
For a thousand years in thy sight 
Are but as yesterday when it is past, 
And as a watch in the night. 



346 Notes 

Thou earnest them away as with a flood; they are as a sleep: 

Compare Wordsworth's well-known lines in the Ode on the In- 
timations of Immortality : 

"Our birth is but a sleep and a forgetting. 

Our soul that rises with us, our life's star, 

Hath had elsewhere its setting 

And Cometh from afar; 

Not in entire forgetfulness, 

And not in utter nakedness, 

But trailing clouds of glory do we come 

From God, who is our home. 

Our noisy years seem moments in the being 
Of the eternal silence." 

Compare also Prospero's speech in Shakespeare's Tempest, Act IV, 
sc. i: 

"We are such stuff 

As dreams are made of, and our little life 

Is rougided with a sleep." 

In the morning they are like grass which groweth up; 
In the evening it is cut down, and withereth: 
Compare James i, 9-11: "But let the brother of low degree 
glory in his high estate: and the rich in that he is made low: 
because as the flower of the grass he shall pass away. For 
the sun ariseth with a scorching wind, and withereth the grass; 
and the flower thereof falleth, and the grace of the fashion of 
it perisheth: so also shall the rich man fade away in his goings." 
we bring our years to an end as a sigh: in the King James 
version, the words are "as a tale that is told." Compare 
Macbeth's words on the point of defeat: 

"Out, out, brief candle! 
Life's but a walking shadow, a poor player 
That struts and frets his hour upon the stage, 
And then is heard no more: it is a tale 
Told by an idiot, full of sound and fury, 
Signifying nothing." 

Shakespeare, Macbeth, Act V, sc. v, 11. 23-28. 

For it is soon gone, and we fly away: an early Anglo-Saxon 
story compares the life of man to a sparrow that flies into 
the firelit hall of a king, remains there for a moment, and then 
flies away again into the darkness without. 



Notes 347 

41. The Fortress of the Secret Place 

Suggestive Readings: 

Whittier, Poems, The Eternal Goodness. 
The Fortress of the Secret Place is perhaps another poem of 
Moses. There are points of similarity between the two poems, 
but the mood of the poet is more optimistic here. Break this 
antiphonal poem into its logical parts, showing the beginning 
of each new speech. Make a study of the figures. 

42. Jehovah is Holy 

How does the poet develop his theme? In what three gen- 
eral ways does Jehovah show His holiness? How does He 
manifest these attributes? 

43. The Mercies of Jehovah 

Observe the regularity of the parallelism. Of what kind is 
the parallelism? Is the poem personal in its appeal? What is 
its theme? Is the poet objective or subjective? What measures 
his enthusiasm? What is the conception of Jehovah? Compare 
it with The Song of Deborah in this respect. 

44. The Majesty of Jehovah 

Sugges tive Readings : 

Grant, Sir Robert, Psalm civ, "O worship the King all glorious 

above." 
Ruskin, Modern Painters, Part II, sec. iii, chap, i, Of the Open 

Sky. 
Thomson, James, Poems, Paraphrase of Psalm civ. 

leviathan: a large sea monster. 

"that sea-beast 
Leviathan, which God of all his works 
Created hugest that swim the ocean-stream." 

—Milton, Paradise Lost, 11. 200-202. 

Praise ye the Lord: or Hallelujah, J AH being the Hebrew 
name for God. This cry occurs more and more frequently 
until the close of the book. 

What is the outstanding quality of this poem? Read Jehovah's 
reply to Job under Dramatic Poetry. Compare the two poems. 
What quality of Jehovah is revealed here more vividly than else- 
where? What is the quality of the poet's imagination? List the 
figures of the poem, and comment upon those which the instructor 
directs. Do they call forth any experience to your mind? any work 
of art? any natural scenery you have witnessed? What contrast of 



348 Notes 

majestic qualities is most striking to you in the poem? Read Isaiah's 
rhapsody, Behold, Your God, under Prophecy. Compare the two 
passages. What is the poet's view of God and nature? 

45. A National Anthem 

Sugges tive Readings : 

Thomson, James, Rule Britannia. 

Kipling, Poems, Recessional. 

Campbell, Thomas, Poems, Ye Mariners of England. 

Whittier, Poems, Centennial Hymn. 

Holmes, Poems, Union and Liberty. 

Lowell, The Present Crisis. 

He hath remembered his covenant forever: the accounts of 
Jehovah's covenants with Abraham, Isaac, and Jacob may be 
found in Genesis xvii; xxvi, 1-5; and xxvii, 46-xxviii, 17 respec- 
tively. 

he reproved kings for their sakes: Genesis xii, 14-20 and xx, 
1-7. 

Joseph was sold for a servant: very naturally, Joseph is given 
special mention here, for he is the important connecting link 
in the history of the Israelites. 

They set among them his signs: read Exodus ii-xii for the 
story of the ten plagues and the leadership of Moses and Aaron. 

He spread a cloud for a covering 

And fire to give light in the night: Exodus xiii, 21-22. 

and he brought quails and satisfied them with bread: Exodus 
xvi. 

He opened the rock, and waters gushed out: Exodus xvii, 1-7. 

What is the effect of the short clauses in the first eight lines? 
Is there any special arrangement of ideas here? What title 
can you suggest for this national hymn? What is the reason 
for the religious tone of the national poem? What is the theme? 
Is this poem more or less exuberant than The Majesty of Jehovah? 

46. The Great Deliverer 

The allusion to bondage in the second scene of the poem is per- 
haps a reminiscence of the Babylonian captivity. It bears resem- 
blances to the language of Isaiah (xl-lxvi). 

Underline the refrains of the poem. Recast the poem so 
that there will be regularity in the length of stanza. What four 
vivid pictures are presented in this poem? How do you account 
for the difference in structure after the line, "He turneth rivers 
into a wilderness?" Read the beginning once more. Compare 



Notes 349 

with The Thunderstorm. What is your final conclusion as to 
the proper arrangement of stanzas? 

47. On Israel's Departure from Egypt 

Suggestive Readings: 

Milton, Poems, Paraphrase of cxiv. 
Describe the occasion of the poem. What is its form of 
parallelism? Name at least four literary characteristics. How 
does it differ from the last few poems we have examined? Do 
you feel any stressing of a moral here? What form of a poem 
would you call this? 

49. Jehovah Is Thy Keeper 
Observe the admirable unity of this poem. Almost every 
line is a pendant from another. What different grammatical 
constructions are employed to effect this coherence? What is 
the form of parallelism? Have you met before the idea of 
Jehovah's habitation being upon a hill or mountain? {See A Cry 
in Exile). The explanation is sometimes offered that the poet 
is in exile returning from the dreary plains of Babylon. Com- 
ment upon this view. 

50. On Return from Captivity 

Suggestive Readings: 

Byron, Poems, Oh! Weep for Those. 

The occasion is the partial restoration of the Jews to their 
fatherland after many long years of captivity in Babylon. The 
greater part of the poem is an expression of joy over the return 
of the first companies and doubtless the prospect of complete 
restoration. The latter lines are touching words of petition for 
deliverance. 

In what situation is the poet? What profound pathos is there 
in the last lines? Point out the appropriateness of the figure. 

51. An Elegy 

Suggestive Readings: 

Byron, Poems, By the Rivers of Babylon We Sat Down and Wept. 

Poems, In the Valley of Waters. 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, iii. The 
Gates of Zion. 
What is the occasion of the poem? What is the poet's mood? 
What is the nature of the patriotism in the poem? What is 
the condition of Jerusalem? What do you imagine inspired 
the severity of the last lines? 



350 Notes 

52. Praise ye Jehovah 

Suggestive Readings: 

Rossetti, C. G., Poems, Let All Thy Works Praise Thee, O Lord. 
Grant, Sir Robert, Psalm civ, "O worship the King all glorious 
above." 

Into what general divisions does this poem fall? 

53. A Hallelujah Hymn 

What is the difference between this hymn of praise and the 
preceding poem? 

DRAMATIC POETRY 

54. Job 

Suggestive Readings: 

Butcher, S. H., Harvard Lectures on the Originality of Greece, 

chap, i, Greece and Israel. 
Sophocles, CEdipus Coloneiis, tr. by R. C. Jebb. 
^schylus, Prometheus Bound, tr. by Blackie. 
Byron, Manfred. 

Goethe, Faust, tr. by Bayard Taylor. 
Bible, Jeremiah xii. 
Apocrypha, Ecclesiasticus xi, 11-18. 

For helpful discussions of this great monument of literature, 
the student should read at least one of the following: 

Moulton, The Literary Study of the Bible, Introduction, 
Moulton and Others, The Bible as Literature, chap, vi. The 

Book of Job as Literature (John F. Genung). 
Driver, An Introduction to the Literature of the Old Testament, 

chap, ix, The Book of Job. 

It is supposed that Job was written in the same age that produced 
^schylus, Sophocles, and Euripedes. Look up these men in the 
Encyclopedia Britannica, and find out the character of their works. 

H. G. Wells in The Undying Fir^ has given a modern setting to 
the drama of Job. 

First Speech: 

to rouse up leviathan: the big sea-monster, who, according to 
Jnythology, swallowed up the sun in cloud. 

who built up waste places for themselves: i.e., places that 
have long since become waste. This measures the degree of 
oblivion to which he would be consigned. 

There the wicked cease from troubling; 

And the weary are at rest: this passage is much employed 
in literary allusion. Cf. Tennyson's The May Queen and George 
Eliot's The Mill on the Floss, 



Notes 351 

According to subject matter, what form of poetry is this first 
speech? Upon whom is the attention of the speaker centered? 
What is his mood? What is the real cause of his anguish? 
(Read Job i and ii very carefully). Is there any respite from 
the consciousness of agony in any part of his speech up to 
"Wherefore is light?" What is his mood then? What is your 
attitude toward Job? After reading the first two chapters, what 
do you learn as to the real cause of Job's suffering? What is 
your attitude toward the different personages in those chapters? 
Is Job deserving of his terrible woe? What is Job's mood in 
the lines beginning with "Wherefore is light given?" In this 
speech Job pronounces his problem. Read it carefully, and 
define the problem. Read one or all of the following, and 
compare with the cry of Job: Hamlet's soliloquy, Hamlet, Act III, 
sc. i, 56-89; King Lear, Act I, sc. iv, 11. 279-332; the opening words 
of CEdipus in (Edipus Coloneus; ^schylus's Prometheus Bound, 11. 
106-128. 

"Daughter of the blind old man, to what region have we 
come, Antigone, or what city of men? Who will entertain the 
wandering CEdipus to-day with scanty gifts? Little crave I, 
and win yet less than that little, and therewith am content; 
for patience is tfie lesson of suffering, and of the years in our 
long fellowship, and lastly of a noble mind." — Sophocles, CEdipus 
Coloneus, tr. by R. C. Jebb, 2nd edition, Cambridge, 1889. 

Second Speech: 

As a servant that earnestly seeketh the shadow: i.e., the 
shadow on the sun-dial which indicates the time to stop work. 

wearisome nights are appointed: "handed or doled out." 

My flesh is clothed with worms and clods of dust; 

My skin closeth up, and breaketh out afresh: Job was suffering 
from the terrible disease of elephantiasis. See dictionary. 

Am I a sea, or a sea-monster. 

That thou settest a watch over me?: with Israel's old concep- 
tion of Jehovah, Job cannot understand why he should be 
singled out — insignificant as he is — for such torture and such 
attention. This thought comes out more clearly later in the 
speech. 

Give phrases and verses which indicate the extent of Job's 
suffering. What is his attitude toward God? Keep in mind 
the fact that Job knows nothing of what has transpired between 
Jehovah and the Adversary. How patient does Job seem to 
you in this speech? Are there any emotional suggestions that 
he pities himself in his suffering? 



352 Notes 

Third Speech: 
The most trying of Job's adversities is the position taken by 

his three friends towards his affliction. From the very begin- 
ning, they have attributed his calamities to some secret sin. 
Job, of course, protests his innocence constantly and consis- 
tently, even to such a degree as to make himself appear profane. 
The arguments of the friends are, on the whole, specious and 
superficial. Rather than face the problem honestly and fairly, 
they make their appeal to the traditions of their elders without 
questioning the validity of the doctrine. The speeches of 
Eliphaz, undoubtedly the oldest of the visitors, are not without 
beauty; the speeches of Bildad possess little weight; and the 
speeches of Zophar make a direct plea for Job to put away 
his sin. This is hard for the sufferer to endure. The problem 
has become very plainly a problem regarding the origin of evil. 
The friends, following the teachings of their fathers, hold that 
Jehovah blesses the righteous and punishes the wicked, and 
Eliphaz rebukes Job for presuming to put himself above the 
authority of a former age and for refusing God's consolations 
which have come through the agency of the friends. The third 
speech given in this text follows. 

let my cry have no resting-place: the allusion is taken from 
Genesis iv, 10, "The voice of Abel's blood cried unto God from 
the ground." 

my witness is in heaven: a kindlier conception of God, surely, 
than heretofore. 

What development is there in Job's attitude toward God? What 
is the real opposing force to Job and his view of the problem? What 
is Job's conception of God now? Is it new to him? What do you 
think has motivated this reaction? Have you met this view of God 
before in the Old Testament? Does Job grip this idea of a Cham- 
pion or Advocate firmly? What is the friends' idea of God? How 
does Job account for their position? What words and phrases de- 
scribe Job's condition? 

Bildad' s Speech: 

Bildad merely repeats the age-long beliefs and traditions ot 
his forefathers concerning the origin of evil. Read the poem 
entitled The Fruitful Tree and the Chaff, and Jeremiah xii. How 
does it accord with Bildad's view? 
Job's Fourth Speech: 

Have pity upon me, have pity upon me, O ye my friends: 
read Job. vi, 28-30. These lines reveal Job's great longing for 
sympathy rnd help. 



Notes 353 

Oh that my words were written: in his profound suffering, 
Job longs to give enduring expression to his protest so that 
it may stand as an immutable record for the ages to follow. 

I know that my Redeemer liveth: this line and the following 
lines are familiar to everyone. It seems that Job has come, 
at least for the moment, upon a plain of clearer light, and he 
expresses thus beautifully his assurance of a Daysman, Advo- 
cate, Redeemer, and Friend. Yet, it must be kept in mind that 
the word "Redeemer" really means avenger, in the same sense 
that the Anglo-Saxon tribesman acted as the avenger of the 
murder of any kinsman. 

Zophar's Speech: 

What is the mood of the speaker? How does he reply to 
Job's examples of the prosperity of the wicked? What is the 
literary style of this speech? Is it prompted by a passion to 
tell the simple truth as honestly and vividly as possible? 
Explain. 

Job's Fifth Speech: 

As for me, is my complaint to men: Job is now grappling 
with the problem most earnestly. His concern is not chiefly 
over the antagonism of the friends, but over the working of 
God's law of life. 

Lo, their prosperity is not in their hand: the first objection 
which Job takes up. 

That they are as stubble before the wind. 

And as chaff that the storm carrieth away?: cf. The Fruitful 
Tree and the Chaff. 

"God layeth up his iniquity for his children'*: that is, the 
iniquities of the fathers are visited upon the children "unto the 
third and fourth generations." This is the second objection 
which Job undertakes to answer. 

Let him recompense it unto himself: why should the child 
suffer for the sin of the father? Why does not God reward the 
evil-doer himself according to his deserts? What does the 
wicked man care for those that follow him? 

"Shall any teach God knowledge": a third objection which 
naturally follows from Job's comment on the inconsistency and 
unfairness of the divine law of good and evil. Professor Moul- 
ton holds that these objections are actually spoken by the three 
friends. 

What answer does Job give to Zophar's ill-tempered speech? 
Can you suggest the speakers for the three objections? How 



354 Notes 

does Job answer the objections, from general laws or from 
concrete instances which establish the laws? What observa- 
tion have you to make on the second commandment (Exodus 
XX, 4) and the position of Job? 



The argument continues until Eliphaz openly accuses Job 
of sin, but Job shows little recognition of the thrust. He is 
too absorbed in his problem. "Oh that I knew where I might 
find him I" is his passionate cry. Then he takes up the argument 
once more and points out the success of evil-doers. The friends 
cannot meet Job's powerful proofs, but they re-state in their 
way what they have maintained in their earlier speeches. A 
new speaker appears upon the scene, but he presents a particular 
problem which cannot be treated here. While he is speaking, 
a storm is approaching. The clouds grow darker, the lightning 
flashes increase, the dull rumble of distant thunder becomes 
louder, until it is no longer a rumble but a roar. Still the storm 
increases. It is dark, and the wind has become violent, roaring 
over the Arabian plains. Out of the whirlwind a voice becomes 
articulate. It is the voice of jehovah. 

When the morning stars sang together: Dante Gabriel Ros- 
setti, in his poem, The Blessed Damozel, makes the following 
allusion: 

". . . and now she spoke as when 
The stars sang in their spheres." 

and later in the same poem: 

"Her voice was like the voice the stars 
Had when they sang together." 

The Words of JEHOVAH: 

And caused the dayspring to know its place, etc.: the figure 
is a powerful one. The following is the note of Professor 
Genung, which he quotes from Professor Cheyne: 

"The Day-spring, or Dawn, personified as one who 'seizes 
the coverlet under which the earth has slept at its four ends 
and shakes the evil-doers out of it like flies; upon which form 
and color return to the earth, as a clay (a Babylonian image) 
receives a definite form from the seal, and as the sad-colored 
night-wrapper is exchanged for the bright holiday-robe.*" 

Pleiades — Orion, etc.: See some Classical dictionary. 

the Mazzaroth: perhaps, the signs of the Zodiac. 

State as clearly and as fairly as you can the problem of Job 
and his suffering. Did Job find any solution for it? In moments 



Notes 355 

of calm, does he appear to gain insight? What position does 
he feel to be most satisfactory; or rather, what is his attitude 
when he is most undisturbed? What is the purpose of the many- 
questions of Jehovah? Are they easier to answer than Job's 
perplexing problem? What conception of the universe do you 
arrive at? Learn passages from this speech. What literary 
qualities do you discern in these lines? What can you say of 
the nature of the images that come to the mind of the reader? 
Wherein lies the power of all these instances from nature and 
life? 



In the Epilogue Jehovah says to Eliphaz, one of the friends, 
"My wrath is kindled against thee, and against thy two friends; 
for ye have not spoken of me the thing that is right, as my 
servant Job hath. Now therefore, take unto you seven bullocks 
and seven rams, and go to my servant Job, and offer up for 
yourselves a burnt-offering; and my servant Job shall pray for 
you; for him will I accept, that I deal not with you after your 
folly; for ye have not spoken of me the thing that is right, as 
my servant Job hath." What light does this cast on the prob- 
lem? Explain the "poetic justice" of this drama. What answer 
is given to the problem of the drama? As a tragic sufferer, 
compare Job with Hamlet, King Lear, Othello, Faust, CEdipus, 
and Prometheus. 

55. A Song of Deliverance 
What is evidently the theme of the poet's song? How does 
it accord with the sentiment of Job? Arrange the first section 
of the poem into two stanzas. What is the mood of the poet 
here? Cast the second section into stanzas also. Read the poem 
carefully and interpret the various situations that are presented. 
Is the speaker "delivered" from his enemies? How can you 
show the unity of the poem? 

56. Jehovah, the Searcher of the Heart 

What narrative that you have studied illustrates the lines: 
"Whither shall I go from thy Spirit? 
Or whither shall I flee from thy presence? 
If I ascend up into heaven, thou art there: 
If I make my bed in Sheol, behold thou art there." 
Is this conception of the poet, that Jehovah is the all-present 
and all-knowing God, found in the rest of the Old Testament? 
Does the poet have any difficulty in grasping it? Is he moved 
by the contemplation of the idea? 



356 Notes 

57. My Beloved! 

Suggestive Readings: 

Browning, E. B., Sonnets from the Portuguese, iii, v, xi, xx, xxv, 

xxvii, xxix, xxxi, xliii, xliv. 
Shakespeare (?), Bridal Song {Oxford Book of English Verse). 
Chapman, George, Bridal Song {Oxford Book of English Verse). 
Theocritus, Idylls (A. H. Bullen: Some Longer Elizabethan 

Poems, E. P. Button, New York). 
Virgil, The Eclogues, ii (any good translation, such as that by 

T, F. Royds in the Everyman Series). 
Fletcher, Giles, Wooing Song {Oxford Book of English Verse). 
Bible, The Amer. Revised Version, Psalm 45, A Royal Marriage 

Hymn 

The speaker is generally supposed to be a Shulamite maiden 
who later becomes Solomon's wife. Study this love lyric 
according to the standards and principles of poetry thus far 
suggested in the Notes. Compare it with the following idyl of 
Theocritus : 

"O Galatea fair, why dost thou shun thy lover true? 
More tender than a lamb, more white than cheese when it is 

new, 
More wanton than a calf, more sharp than grapes unripe, I find. 
You use to come when pleasant sleep, my senses all do bind: 
But you are gone again when pleasant sleep doth leave mine eye; 
As a sheep you run, that on the plain a wolf doth spy. 

"I then began to love thee, Galate, when first of all 

You, with my mother, came to gather leaves of crowtoe 

(hyacinth) small 
Upon our hill; when I, as Usher, squired you all the way; 
Nor when I saw thee first, nor afterwards nor at this day 
Since then could I refrain: but you, by Jove! nought set 
thereby!" 

58. My Beloved in Absence 
Suggestive Readings: 
(See above.) 
Compare this lyric with the following sonnet: 
"Beloved, my Beloved, when I think 
That thou wast in the world a year ago, 
What time I sat alone here in the snow 
And saw no footprint, heard the silence sink 
No moment at thy voice, but, link by link, 
Went counting all my chains as if that so 
They never could fall off at any blow 
Struck by thy possible hand, — why, thus I drink 



Notes 357 

Of life's great cup of wonder! Wonderful, 
Never to feel thee thrill the day or night 
With personal act or speech, — nor ever cull 
Some prescience of thee with the blossoms white 
Thou sawest growing! Atheists are as dull, 
Who cannot guess God's presence out of sight." 

— E. B. Browning, Sonnets from the Portuguese, xx. 



PART III 
REFLECTION 

An important part of the Bible is devoted to what is commonly 
known as Wisdom literature. The pessimism of the Preacher in 
Ecclesiastes, the tragic suffering of Job in the great drama by his 
name, and the reflectiveness of the writer of the Proverbs are well 
known to every reader of the Bible. The range of discussion in 
Provdrhs is great, but the underlying theme appears to be an exalta- 
tion of true wisdom. The literary form is that of parallelism. Con- 
trast is most common, as will be noted in the following selections. 
Comparison is frequently employed, and complementary reflection is 
scattered throughout. 

According to the suggestion in the Introduction, develop into com- 
positions those reflective sayings which the instructor may 
assign. A most attractive mode of development is, of course, 
that of example. Sometimes, however, the saying needs simple 
explanation, that is, you will endeavor to make clear the mean- 
ing of the saying by paraphrasing or interpreting the words as 
they stand. In the case of the figurative reflection on the slug- 
gard's ill-kept field, you will be careful to distinguish between 
the figure and the explanation of the figure. A most valuable 
comparative study is that of the reflections of the Bible with 
the sayings of Epictetus, of Marcus Aurelius, of "Poor Richard," 
and of the Imitation. 

The student should consult Professor Phelps's interesting chapter 
on Wisdom and Philosophy in his Human Nature in the Bible, also 
Professor Bewer's excellent chapter (chap, xix) in The Literature 
of the Old Testament, 



358 



PART IV 
ESSAY 

The Bible has many excellent examples of the essay, not of the 
type developed by Macaulay, but of the type best represented in 
literature by Bacon. The Biblical essay is either expository or per- 
suasive. The reflective element dominates the treatment of the theme, 
and the mood of the author is more or less manifest throughout. 
The unity of the essay consists largely in a grouping of ideas about a 
central topic. At times the essay has little coherence, that is, there is 
little inter-Mreaving of ideas. In James, the unity of theme is one of 
treatment also. For instance, the essay concerning the importance of 
speech is characterized by its analogy. The apocryphal book of 
Ecclesiasticus has many excellent essays. A comparative study of 
these essays, as well as those of Bacon, with the essays in this collec- 
tion is interesting and fruitful. 

78. On Times and Seasons 

Suggestive Readings: 

Byron, Poems, All is Vanity Saith the Preacher. 
Tennyson, The Vision of Sin. 

There is one that is alone, and he hath not a second: compare 

the lines in Carlyle's Sartor Resartus, at the beginning of the chapter 
on Helotage, 'Two men I honour, and no third," etc. 

Define the essay. Is it a complete treatment of a subject? 
Explain the expressions "he hath set eternity in their heart" 
and "this is a striving after wind." What is the topic sentence 
of each paragraph? What development is there in the thought? 
Does it reveal the author's temperament? What leads him to 
such a discouraging outlook on life? What consolations does 
he call before himself? How does he entertain the idea of a 
life after death? (paragraph 2). 

79. On the Vanity of Desire 

Suggestive Readings: 

Apocrypha, Ecclesiasticus xxxi, 1-11 On Riches. 

Bacon, Essays, Of Riches. 

Addison, Spectator, No. 159, The Vision of Mirzah. 

Clough, A. H., Poems, Say Not the Struggle Naught Availeth. 

Tennyson, The Palace of Art. 



360 Notes 

What is the theme of this essay? Where is it first pro- 
nounced? Compare On Times and Seasons with it in this 
respect. Do you agree with the writer in his point of view? 
Write a composition taking an opposite view. What seems 
to be "the quest" upon which the essayist is bent? 

80. On the Vanity of Youth 

Suggestive Readings: 

Rubaiyat of Omar Khayyam, tr. by Edward Fitzgerald. 

Bacon, Essays, Of Youth and Age. 

Emerson, Essays, first series, Compensation, 

Ruskin, Sesame and Lilies, The Mystery of Life and its Arts. 

Coleridge, S. T., Youth and Age. 

Tennyson, Two Voices. (The three poems of Tennyson given 

in the Readings of these essays have been called "the most 

suggestive of all commentaries.") 

"Vanity of vanities," saith the Preacher, "all is vanity": this 
is a final statement of the theme of the whole suite of essays 
in Ecclesiastes. 

The extended figure in this essay is usually explained as the 
coming on of old age as the approach of disease, but the explan- 
ation of Dr. Cox in The Expositor's Bible is more attractive and 
satisfying. I quote him here at length : 

"As the evening drew on, the thick clouds, instead of dis- 
persing, had 'returned after the rain,' so that setting sun and 
rising moon, and the growing light of stars, were all blotted 
from view. The tempest, long in gathering, breaks on the city; 
the lightnings flash through the darkness, making it more 
hideous; the thunder crashes and rolls above the roofs; the 
tearing rain beats at all lattices and floods all roads. . . . 'The 
keepers of the house,' the guards and porters, would quake. 
'The men of power,* the lords or owners of the house, or the 
officials who most closely attended on them, would crouch and 
tremble with apprehension. The maids at the mill would 'stop* 
because one or other of the two women — two at least — whom 
it took to work the heavy millstone had been frightened from 
her task by the gleaming lightning and the pealing thunder. 
The ladies, looking out of their lattices, would be driven back 
into the darkest corners of the inner rooms of the harem. 
Every door would be closed and barred lest robbers, availing 
themselves of the darkness and its terrors, should creep in. 
'The noise of the mills* would grow faint or utterly cease, 
because the threatening tumult had terrified many, if not all, 
the grinding-maids from their work. The strong-winged 'swal- 
low,* lover of wind and tempest, would flit to and fro with 



Notes 361 

shrieks of joy; while the delicate 'song-birds' would drop, silent 
and alarmed, into their nests. The gentlemen of the house 
would soon lose all zest for their delicate cates and fruits; 
'the almond' would be pushed aside, 'the locust loathed,' and 
even the stimulating 'caper-berry provoke no appetite,' fear 
being a singularly unwelcome and disappetising guest at a feast. 
In short, the whole people, stunned and confused by the awful 
and stupendous majesty of the tropical storm, would be af- 
frighted at the terrors which came flaming from 'the height' of 
heaven, to confront them on every highway." — The Expositor's Bible, 
Edited by W. Robertson Nicoll, Funk and Wagnall's, New 
York, 1900. 

What, then, is the significance of this picture? It is simply 
a figurative expression of approaching death, when "the mourn- 
ers go about the streets," before the cord of life has been loosed 
or the golden bowl has "been broken at the fountain or the 
wheel broken at the cistern." 

Shakespeare puts these words into the mouth of Juliuls 
Caesar: 

"Cowards die many times before their deaths, 

The valiant never taste of death but once: 

Of all the wonders that I yet have heard. 

It seems to me most strange that men should fear, 

Seeing that death, a necessary end. 

Will come, when it will come." 

— Shakespeare, Julius Caesar, Act II, sc. ii, 11. 38-43. 
What idea common to the previous two essays do you find 
here? Define "vanity" as it is used by the writer. How does 
the essayist emphasize his idea in the first paragraph and the 
first part of the second? How does the writer view approach- 
ing death? 

81. On the Nature of Temptation 

Suggestive Readings: 

Baker, George P., Forms of Public Address, G. W. Curtis, The 

Puritan Principle : Liberty under the Law. 
Whittier, Poems, Worship. 
What does James mean by "the law of liberty?" How does 
his definition compare with Micah's? (See The Controversy of 
Jehovah, under Prophecy, Prose Drama.) 

82. On Respect of Persons 

Suggestive Readings: 

Bacon, Essays, Of Ceremonies and Respects. 
Apocrypha, Ecclesiasticus iv, 1-10. 



362 Notes 

mercy glorieth against judgment: compare the memorable 
words of Portia in The Merchant of Venice, Act. IV, sc. i. : 
"The quality of mercy is not strained; 
It droppeth as the gentle rain from heaven 
Upon the place beneath: it is twice blest; 
It blesseth him that gives, and him that takes: 
'Tis mightiest in the mightiest; it becomes 
The throned monarch better than his crown: 
His sceptre shows the force of temporal power. 
The attribute to awe and majesty. 
Wherein doth sit the dread and fear of kings; 
But mercy is above this sceptr'd sway. 
It is enthroned in the hearts of kings. 
It is an attribute of God himself; 
And earthly power doth then show likest God's, 
When mercy seasons justice." 

Where is the theme of the essay first pronounced? From 
your observation of previous essays, what do you conclude as 
to the position of the theme in the Bible essay? Call to mind 
a treatment of the same theme by Jesus. Note again James's 
emphasis upon "the law of liberty." 

83. On Faith and Works 
Rahab the harlot: read the fascinating story In Joshua ii. 
Learn the definition of faith given in the first paragraph of 
the letter to the Hebrews. From the themes of James's essays, 
would you call him "theoretical" or ''practical"? How would 
you compare him with Paul? with the writer of Reflections or 
Proverbs? 

84. On the Tongue 

Suggestive Readings: 

Apocrypha, Ecclesiasticus, v, 8-vi, 1. 
Apocrypha, Ecclesiasticus xix, 4-17. 
Bacon, Essays, Of Discourse. 
Essays, Of Anger. 

How is the theme of the essay developed? 

85. On True Wisdom 

Suggestive Readings: 

Apocrypha, Ecclesiasticus i, 1-20. 

Bacon, Essays, Of Wisdom for a Man's Self. 

Select one sentence from this essay and develop it into a 
composition. 



PART V 
PROPHECY 

RHAPSODY 

The form of literature known as rhapsody is a distinctive charac- 
teristic of the Hebrew Scriptures. It deserves especial attention here 
for at least two reasons. First, it does not find a parallel in modern 
literature, although its dynamic sincerity has had tremendous influ- 
ence upon such writers as Milton, Coleridge, Ruskin, and Carlyle. 
Secondly, the Hebrew Bible presents the most complete and highly 
developed specimens of rhapsody that we have in literature. The 
prophets to whom these writings are credited felt divinely inspired 
to such a degree that they conceived of themselves as the mouthpieces 
of Jehovah. The spirit of the Lord moved so mightily in them that 
they were overcome by the divine fervor that surged through them. 
It is difficult to describe accurately the literary nature of rhapsody. 
Professor Moulton has written more concisely, perhaps, than anyone 
else. He describes it as "the prophetic form made by the fusion of 
all literary forms in one; which can thus give the realistic emphasis 
of dramatic presentation to its ideas, while free at any point to 
abandon drama for discourse or lyric meditation." 

86. The Coming of a Deliverer 

Suggestive Readings: 

Carlyle, Past and Present, Book III, chaps, xii and xiii. 
Butcher, S. H., Harvard Lectures on the Originality of Greece, 

chap, i, Greece and Israel. 
Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 

Prophets, chap, ix, Isaiah. 
Bewer, Julius A., The Literature of the Old Testament, Isaiah 

and Micah. 

Isaiah, perhaps the greatest of "the greater prophets," lived in a 
time of national stress. He tells his own story of how he appeared 
at the court of Hezekiah to bring the messages from God. A prophet 
of the eighth century, he saw his kingdom gradually surrounded by 
the threatening powers of Egypt and Assyria. So much controversy 
centers about the prophecy of Isaiah that it is impossible even- to 



364 Notes 

suggest the different explanations that have been offered regarding 
its authorship. 

Arrange this rhapsodic passage in poetic form. What is the 
burden of the prophet's message? Is there anything which 
suggests the character of the writer? 

87. An Age of Peace 

"Never has any people been so conscious of its own spiritual calling 
as the Jews; none has had so profound an intuition of the future. 
They pondered their long preparation and equipment for their office, 
its unique design, their repeated lapses, their baffled hopes, the prom- 
ises postponed. The outward trappings of national existence fell 
away. All that constitutes history in the eyes of secular nations — 
war and politics, the deeds of kings, heroic struggles for independence 
— these things occupied an ever lessening space in their annals; their 
only life was the indestructible life of the spirit. They were content 
to suffer and to wait. They had all the tenacity of hope. Disencum- 
bered of material greatness, they enlisted themselves on the side of 
purely spiritual forces. It was the prerogative of their race to be 
'an ensign to the nations,' to bear the banner of the true God." 

— Butcher, Harvard Lectures on the Originality of Greece, 
chap, i, Greece and Israel. 

Describe the nature of the "idealized" figure of the prophet. 
What is the significance of the second paragraph? What is the 
meaning of "the root of Jesse"? Can you interpret the prophet's 
words "that standeth for an ensign of the peoples"? 

88. Behold, your God! 

Suggestive Readings: 

A Contemplative Psalm (see Poetry). 
The Ways of God in Nature and Life (see Poetry). 
The Majesty of Jehovah (see Poetry). 

Rossetti, C. G., Poems, All Thy Works Praise Thee, O God. 
Bewer, Julius A., The Literature of the Old Testament, Deutero- 
Isaiah. 

In his great oratorio The Messiah, Handel has interpreted the 
beauty and grandeur of this rhapsody most effectively. 

"His [Isaiah's] message is a message of comfort and of spir- 
itual uplifting. His people are hopelessly subdued and political 
action has no meaning for them or for him. . . . On the other 
hand no portion of the Old Testament is more individual in 
style and thought or more gloriously uplifting in expression 
than the oracles of this great prophet of the Exile. He rises 
to a new level of faith with the indomitable buoyancy which 



Notes 365 

was the genius of Israel at each crisis of its religion. The 
ancestral idea that Jehovah would protect them in all events 
against the gods of the heathen was finally shattered; but this 
new seer boldly declares that Jehovah is the God of the whole 
earth. This triumphant exultation in the omnipotent power of 
Jehovah is the keynote of his message." 

— Gardiner, The Bible as Literature, p. 241. 
How far does the Prologue extend? Arrange it in dramatic 
form. How many speakers are there? Read two or three chap- 
ters from Isaiah i-xl. How do they compare with Behold, your 
God? What two remarkable attributes of God are given in this 
rhapsody? What vivid contrast is pictured in Jehovah's nature? 
Read the poems in Poetry given in the Suggestive Readings, and 
compare. What inspires the prophet's lofty reach of imagination? 
Review once more the Hebrew poet's conception of God and Nature. 

89. Thy God Reigneth! 

What is the mood of the prophet in the opening paragraph? 
What evidence is there in the second paragraph of the nature 
of the prophet as a divine oracle? Arrange the third paragraph 
in poetic form. How many stanzas do you have? Note the 
climactic ending of each. 

90. The Man of Sorrows! 

Arrange In poetic form. What literary qualities does this 
literature possess? 

91 Behold, a Leader and Commander! 
Arrange in poetic form. 

92. Rejoice, O Da-ghter of Zion! 

Contrast the style and subject matter of the last two para- 
graphs. 

93. Behold, thy King! 
Discuss the literary form and style of this passage. 

INVECTIVE 

So numerous are the denunciations in the Bible that it has 
been thought wise to include in this collection several examples. 
The same stress of feeling which in rhapsody was often joy- 
fully exuberant here manifests itself in plain severity. But 
the severity is not unmixed. Frequently the lines ar^ full of 



366 Notes 

woe; the prophet even laments over the condition of the nations. 
He casts before his vision vast fields of doom and desolation. 
On the one hand, there is vengeance and indignation; on the 
other, wailing and uncontrolled grief. 

94. Against Babylon 

Suggestive Readings: 

Tennyson, Poems, Babylon. 

Bible, Jeremiah 1-li. 

Bible, Isaiah xiii-xiv. 

Taylor, Viola, Babylon (may be found in The Book of Modern 

British Verse, Small, Maynard). 
Hodgson, Ralph, Babylon (may be found in The Book of Modern 

British Verse). 
Carlyle, Past and Present, Book IV, chap. iv. 
Lord, Beacon Lights of History, vol. ii, Jewish Heroes and 

Prophets, chap, x, Jeremiah. 
Bewer, Julius A., The Literature of the Old Testament, Jeremiah. 

The life of Jeremiah is a striking interpretation of the times in 
which he lived. He saw the chaotic state of his own nation, but he 
strove valiantly to stem the tide of oncoming oppression. He began 
his career about 626 B. C. For about forty years he appeared con- 
stantly in the court and among the people and warned them of the 
inevitable destruction. Some time after the captivity in 586 B. C, 
Jeremiah was carried into Egypt. A man with lofty ideals and 
motives, he presents one of the most pathetic figures in Hebrew 
literature. 

Thomas Carlyle, more than any other writer in the English 
language, reveals the vigor and power and unction of the Hebrew 
prophet. Lines as forceful as the quotation below may be found in 
any of his works. The student should read the entire chapter. 

"Awake, ye noble Workers, warriors in the one true war: all this 
must be remedied. It is you who are already half -alive, whom I will 
welcome into life; whom I will conjure, in God's name, to shake ofif 
your enchanted sleep, and live wholly ! Cease to count scalps, gold- 
purses ; not in these lies your or our salvation. Even these, if you 
count only these, will not long be left. Let bucaniering be put far 
from you; alter, speedily abrogate all laws of the bucaniers, if you 
would gain any victory that shall endure. Let God's justice, let pity, 
nobleness and manly valour, with more gold-purses or with fewer, 
testify themselves in this your brief Life-transit to all the Eternities, 
the Gods and Silences. It is to you I call; for ye are not dead, ye 
are already half -alive : there is in you a sleepless dauntless energy, 
the prime-matter of all nobleness in man. Honour to you in your 
kind. It is to you I call : ye know at least this, That the mandate of 



Notes 367 

God to His creature man is : Work ! The future Epic of the World 
rests not with those that are near dead, but with those that are alive, 
and those that are coming into life." 

— Carlyle, Past and Present, Book IV, chap. iv. 
What is the effect of the short clauses in the first paragraph? 
What is the picture before the prophet's mind? Describe the 
character of the figure at the end of the first paragraph. What 
is Israel's relationship with Jehovah? What historic relation- 
ship was there between Israel and Babylon? Read the complete 
invective, Jeremiah 1-li. It is the most elaborate of the prophetic 
invectives, and it is certainly one of the most powerful. Read 
also Isaiah's invective, Isaiah xiii-xiv. These passages are 
significant for their influence upon literary themes. 

95. Against Tyre 

Suggestive Readings: 
Bible, Isaiah xxiii. 
Bible, Ezekiel xxviii. 
Keble, John, United States (may be found in any of the standard 

collections of English poetry), 
Whittier, Poems, Ezekiel. 

Bewer, Julius A., The Literature of the Old Testament, Ezekiel 
and the Holiness Code. 

pannag: "perhaps a kind of confection." 

Ezekiel was a contemporary of Jeremiah's. While Jeremiah was 
weeping in Jerusalem, Ezekiel was being carried into captivity. His 
prophetic life occupied the years from about 592 B.C. to 570 B.C. 
There is much difference of opinion concerning the literary character 
of the book of Ezekiel. It has, in all probability, a composite char- 
acter. Certain critics have called the book dull and uninteresting, but 
there are many passages of poetic power in the book. 

'Tyre mocked when Salem fell; where now is Tyre? 

Heaven was against her. Nations thick as waves, 

Burst o'er her walls, to Ocean doomed and fire : 

And now the tideless water idly laves 

Her towers, and lone sands heap her crowned merchants' graves." 

— Keble, United States. 

What was the chief activity of the Phoenicians? To what is 
Tyre compared? What is the significance of all the countries 
contributing to the building of the ship? What is the purpose 
of the extended enumeration of Tyre's riches? What sugges- 
tions measure the utter desolation of the city? Is there any 
suggestion of satire in this invective? Read Isaiah's oracle 



368 Notes 

against Tyre, Isaiah xxiii; also Ezekiel's complete invective, 
Ezekiel xxvii-xxviii. 

96. Against Damascus 

Suggestive Readings: 

Bible, Jeremiah xlix, 23-27. 
"But with Isaiah whether the figure be homely or remote, 
it is always concrete, and so apt that each time one comes back 
to the reading one is struck with fresh surprise at the power. 
Always one feels with Isaiah, as with the earlier poets of Israel, 
that he is drawing his imagery from things which he himself 
has felt and seen and heard, and not from a storehouse of 
inherited literature. His speech springs from the experiences 
of his own life; it never suggests that its phrasing comes second 
or third hand from reality." 

— Gardiner, The Bible as Literature, p. 228. 
What do you gather as to the kind of reformer Isaiah was? Call 
to your mind such great reformers as Savanarola, Calvin, Wilber- 
force, and Garrison. How does Isaiah compare with them in his 
mood and message? 

97. Against Egypt 
Suggestive Readings: 
Bible, Isaiah xix. 
Note again the shortness of the clauses, the dynamic power 
of words, the mood of the author, and his attitude towards his 
message. 

98. Against the Nations 

Suggestive Readings: 
Bible^ Isaiah xxiv. 
Bible, Isaiah xxxiv. 
Bible, Jeremiah xxv. 
Bible, Amos i-ii. 
Bible, Zechariah ix. 

Compare this with the invective against Egypt. Discuss the 
prophet's use of imagery. What tremendously dramatic sug- 
gestion do you observe? 

99. Against Nineveh 

Suggestive Readings: 

Moore, Thomas, Poems, The Harp that Once Through Tara's 

Halls. 
Rossetti, Dante G., Poems, The Burden of Nineveh. 

Nahum: one of the minor prophets, from Elkesi in Galilee. 
His entire prophecy concerns the downfall of Nineveh. Con- 



Notes 369 

sequently, it was before 607 B.C. that the book was written, — 
perhaps about 608 B.C. 

Look up the discussion of Nineveh in the Encyclopedia Britannica. 
What is the Hterary character of the opening words of the invective? 
What comparison can you make with former invectives? What is the 
prophet's attitude toward Nineveh? How does he impress his idea 
upon the people? Compare him with Jonah. Study the concrete 
elements in this excerpt of Nahum's invective. How do they compare 
with Isaiah in this respect? 

EMBLEM PROPHECY 

The figurative method of expressing an idea has been noted 
throughout the whole of the Bible literature. In prophecy, 
imagery is a chief characteristic. Isaiah's lofty conceptions and 
his choice of types from experience make his writing preemi- 
nent in the literature of the prophetical books. The parables 
of Jesus with their sublime realism produced profound reactions 
upon all those who heard him. The analogies of Paul and 
James were the result of Greek influence. With the figurative 
representations of Ezekiel, Jeremiah, and others, "we have the 
prophecy at its best; the sharp perception of the concrete facts 
is fused by imagination into a message of the deeper meaning 
which underlies it." Emblem prophecy should be studied with 
especial attention to the figures employed and to a comparison 
with other figurative representations of facts and truths in the 
Bible. 

SATIRE 

106. On Idolatry 

Define satire. Distinguish it from invective, from irony, from 
sarcasm. Name at least one great satire in English literature. 
What is the point of satire in this account? What is the 
theme? How effective is it for conveying a truth? Compare 
it in this respect with other forms. 

LAMENT 

107. Over the Devastation of Judah. 

Suggestive Readings: 

Shelley, Poems, A Lament, O World! O Life! O Time! 

108. Over Zion 

Who is the writer of these laments? What suggestions 
measure the prophet's sorrow? What characteristic qualities 
of Jeremiah's prophecy do you note? Re-read his invectives 



370 Notes 

and emblem sketches, and make an effort to explain the strength 
of Jeremiah's writing. 

DRAMATIC PROSE 

Interpret the situation in Micah's dramatic prose. What is 
the most striking declaration that is made? Compare it with 
other similar declarations you have met in your study of the 
Bible literature. Amplify it into a theme. 



PART VI 
GOSPEL 

The gospel must be considered as a definite form of literature. 
It possesses a unity that cannot logically be destroyed. The 
character of the central figure is so dynamic and so inherent 
throughout that classification of the literature into short story, 
parable, or biography takes away the effect that is produced by 
the reading of any single gospel. To be sure, there are mar- 
velous examples of the short story, such as The Two Brothers or 
The Tax-gatherer; and there are accounts and incidents which 
in themselves are distinctly biographical in nature. Yet the 
classification of the gospel into literary forms for the purpose of 
literary study has always proved unsuccessful. The parable is 
frequently an integral part of the sermon, the setting in which 
the sermon was delivered is always significant, the various epi- 
sodes of the active life of Jesus are all closely related to a 
larger whole. A fitting title to the gospel would be "The Life 
and Teachings of Jesus." 

110. The Promise of a Forerunner 

Suggestive Readings: 

Longfellow, The Divine Tragedy (covers the three years of 
ministry and the death of Jesus). 

Herod, king of Judaea: Herod the Great {37 B.C.-4 A.D.), 
although cruel, was an enthusiastic admirer of Greek culture. 
He rebuilt the Temple for the Jews, and in many other ways 
showed himself an efficient executive. 

he shall drink no wine nor strong drink: cf. the story of the 
birth of Samson, Judges xiii. For the vows of the Nazirite, 
read Note's to The Adventures of Samson. 

tidings: news, information, advice. 

to take away my reproach among men: recall once more the 
unhappiness of a woman without children. Cf. Jephthah's 
daughter, and Rachel (Genesis xxx, II, 22-23), 

What does the word "gospel" mean? What Is its significance 
here? Draw a comparison with Old Testament accounts. Do 
you feel any relief from the burden which seemed to hang over 
the later books of the Old Testament? 

371 



372 Notes 

111. The Announcement to Mary 
Gabriel: 

"Betwixt these rocky pillars Gabriel sat 

Chief of the angelic guards, awaiting night; 

About him exercised heroic games 

The unarmed youth of Heaven; but nigh at hand 

Celestial armory, shields, helms, and spears. 

Hung high with diamond flaming and with gold." 

—Milton, Paradise Lost, Book IV, 11. 549-554. 

112. Mary*s Visit to Elizabeth 

Suggestive Readings: 

Bible, I Samuel ii, 1-10, The Song of Hannah. 

113. The Birth of John the Baptist 
and prophesied, sasring: this hymn of praise, so similar to 
the Magnificat, is known as the Benedictus, from the first word 
in the Latin translation. 

Write a paragraph on Zacchseus's conception of his son's 
coming. 

114. The Birth of Jesus 
Suggestive Readings: 

Milton, Hymn on the Morning of Chrisfs Nativity. 

Paradise Lost, Book XII, 11. 360-371. 
Tennyson, In Memoriam, civ-cvii. 
Lowell, Poems, A Christmas Carol. 
Whittier, Poems, The Star of Bethlehem. 
Poems, A Christmas Carmen. 
Poems, The Mystic's Christmas. 
Douet, A., A Christmas Hymn, (may be found in Palgrave's 

Golden Treasury, second series.) 
Van Dyke, Henry, The Sad She'pherd. 
Brooks, Phillips, Poems, O Little Town of Bethlehem. 
Browning, E. B., Poems, The Virgin Mary to the Child Jesus. 
Keble, John, The Christian Year, Christmas Day. 
Longfellow, The Nativity (A Miracle Play). 
Rossetti, C. G., Poems, Christmas Eve. 

Poems, Christmastide. 
O. Henry, The Gift of the Magi. 

Van Dyke, Henry, Out-of-doors in the Holy Land, chap, v. An 
Excursion to Bethlehem and Hebron. 

Caesar Augustus: (23 B.C.-14 A.D.) the most eminent of the 
followers of Julius Caesar. 

swaddling clothes: cloths wrapped about a newborn infant. 

Among the most beautiful of the literary allusions to this unique 
event is the one in Hamlet, Act I, sc. ii., 11. 157-164. 



Notes 373 

Bethlehem: 

"Lo^ Bethlehem's hill-site before me is seen 

With the mountains around, and the valleys between; 

There rested the shepherds of Judah and there 

The song of the angels rose sweet on the air." 

— From Whittier's Palestine. 

What is the outsanding element in the style of this account? 

115. The Wise-men from the East 

Suggestive Readings: 

Van Dyke, The Blue Flower, The Other Wise Man. 

Wallace, Lew, Ben Hur (a novel based on the coming of Jesus). 

for thus it is written of the prophet: Micah v, 2. 
frankincense: a fragrant gum resin, valued by ancient peoples 
for its embalming and fumigating properties. 

myrrh: a yellowish brown aromatic gum resin, used as a 
perfumery. 
Judaea : 

"Blest land of Judaea! thrice hallowed of song, 
Where the holiest of memories pilgrimlike throng; 
In the shade of thy palms, by the shores of thy sea, 
On the hills of thy beauty, my heart is with thee. 

"With the eye of a spirit I look on that shore, 
Where pilgrim and prophet have lingered before; 
With the glide of a spirit I traverse the sod 
Made bright by the steps of the angels of God." 

— From Whittier's Palestine. 

116. The Flight into Egypt 
and slew all the male children: cf. The Birth of Moses. 
that which was spoken through Jeremiah the prophet: Jere- 
miah xxxi, 15. 

The last two accounts are from Matthew's gospel. You will 
note his appeal to prophecy. Do you observe any other chaj"- 
acteristic? 

118. Boyhood Visit to Jerusalem 
Suggestive Readings: 

Van Dyke, The Lost Boy. 
the feast of the passover: in commemoration of that night 
in their early history, so fatal to the homes of the Egyptians. 
Read Exodus xii. 



374. Notes 

when they had fulfilled the days: the feast of unleavened 
bread followed the passover, and lasted seven days. 

Can you picture to yourself the return from these feasts? What 
is the setting of Chaucer's Cant^bury Tales? 

119. Ministry of John the Baptist 

Suggestive Readings : 

Drummond, William, Saint John the Baptist {Oxford Book of 

English Verse). 
Clough, Arthur H., Poems, What Went Ye Out for to See? 
O'Shaughnessy, Arthur, John the Baptist (may be found in 

Palgrave's Golden Treasury, second series). 
Van Dyke, Henry, Out-of-doors in the Holy Land, chap, vii, 

Jericho and Jordan. 

Tiberius Caesar: the stepson and successor of Augustus Caesar. 

Pontius Pilate: the Roman procurator of Judaea. 

Herod, tetrarch of Galilee: Herod the Great was succeeded 
by his son Herod Antipas. "Tetrarch" came to be applied to 
any provincial governor. 

Itursea: a small province on the northwestern border of Pales- 
tine. 

Trachonitis: a province northeast of the Jordan. 

Abilene: the district west of Damascus and north of Philip's 
province. 

Annas and Caiaphas: Annas was the Jewish high-priest, and 
Caiaphas, his son-in-law, was the pr5est appointed by the 
Roman government. 

as it is written in the words of Isaiah the prophet: Isaiah xl, 
3-5. 

He said therefore: "he kept saying." 

Abraham to our father: the Jews called themselves "the chil- 
dren of Abraham." 

publicans: tax-gatherers. 

Matthew established his story by appeal to prophecy. How 
does Luke establish the facts of his narrative? What is his 
purpose in naming the several rulers? Is his method a correct 
one? What is the gripping element in John's message? Does 
he apply its principles? Does John possess imagination? 
Explain. 

120. The First Cleansing of the Temple 

And he found in the temple those that sold oxen and sheep and 
doves: the selling of animals in the courts of the temple for the 
various sacrifices described in the Mosaic law was a common 
practice. 



Notes 375 

What revelation of character is there in this passage? In 
what relationship does the young seer feel himself to be with 
God? Is this relationship emphasized anywhere in the Old 
Testament? 

121. The Call of the First Disciples 

Suggestive Readings: 

Van Dyke, Henry, Out-of-doors in the Holy Land chap, x, 
Galilee and the Lake. 

lake of Gennesaret: sea of Galilee. Other names were Ti- 
berias and Chinnereth. 

"Blue sea of the hills! — in my spirit I hear 

Thy waters, Gennesaret, chime on my ear; 

Where the Lowly and Just with the people sat down, 

And thy spray on the dust of his sandals was thrown." 

— From Whittier's Palestine. 

What is the response of the people to the miraculous occur- 
rence? How does Jesus view this response? What is the 
nature of Peter's reaction? What is the meaning of the reply 
to his 'cry of fear? 

122. The Healing of a Paralytic 

Suggestive Readings: 

Whittier, Poems, The Healer. 

Pharisees: see Glossary. They were the strict religious party. 

Son of Man: how does the use here compare with that in 
Esekielf 

How do the people react to the healing? What is Jesus's 
actuating motive? Develop this idea. 

123. The Tax-gatherer's Call 

Did Levi know Jesus before this incident? What prompts 
this strong reaction? What measures the extent of the reaction? 
What is the attitude of the Pharisees? Have you observed 
this before? What do you think of Jesus's reply? Is is effec- 
tive? What kind of a statement is it? 

124. Among the Grainfields 

What is the attitude of the Pharisees now? How does Jesus 
view the conventions of his day? Does he accept the authority 
recognized by the Jews? Illustrate. Explain his final state- 
ment. 



376 Notes 



125. The Sermon on the Mount 

Suggestive Readings: 

Whittier, Poems, Democracy. 

Tolstoi, Master and Man and Other Parables, esp. The Godson 

and The Candle. 
Emerson, Essays, first series, Spiritual Laws. 
Slaten, What Jesus Taught. 

"The preacher must be a man to men, and speak out of his own 
experience. The whole spirit of a sermon must centre in his per- 
sonal realization of life. . . . The best sermon is that which has in 
it the most of human experience. There must be no urging of 
authority. Whatever is said must come from the soul of man. . . . 
The story is the simplest and most necessary means by which one 
can influence another." — Curry, Vocal and Literary Interpretation 
of the Bible. 

Is the beginning effective? Why? Define "beatitudes." Compare 
the ideas of this sermon with those of the Old Testament. What 
evidences of imagination in this literature? Does Jesus state his 
position towards the Old Testament writings? Explain. The ethical 
standard of the Old Testament was righteousness. How doQS Jesus 
face this? How does he develop his idea of righteousness? Is the 
ending of the sermon effective? Where has the method been used 
before? 

126. The Friend of an Outcast 
Suggestive Readings: 

Rossetti, Dante Gabriel, Poems, Mary Magdalene. 
Rossetti, C. G., Poems, Mary Magdalene. 

an alabaster cruse of ointment: a cruet containing a trans- 
lucent form of gypsum. 

How do you imagine Jesus came to be Invited to the dinner? 
What previous acquaintance did the woman have with Jesus? 
What was the nature of her actuating motive? How did the 
Pharisees view this breach of convention on the part of Jesus? 
How does Jesus dispose of the unpleasant situation? Has he 
used the method before? 

127. The True Family of Jesus 

Suggestive Readings: 

Tolstoi, Master and Man and Other Parables, Master and Man. 
How does the Teacher attack religious exclusiveness? 

128. Two Parables of the Kingdom 

Notice carefully the expression "the kingdom of God." 



Notes 377 

Read Professor Slaten's chapter, About Civilization, in his What 
Jesus Taught. 

129. The Demoniac of the Gerasenes 

"Beyond are Bethulia's mountains of green, 
And the desolate hills of the wild Gadarene." 

— From Whittier's Palestine. 

Who is the first speaker in this narrative? What suggestions 
measure the condition of the demoniac? What is the nature 
of Jesus's motivation? At what cost does Jesus work this 
healing? 

130. A Discourse on Humility 

Suggestive Readings : 

Tolstoi, Master and Man, Neglect a Fire and 'Twill not be 
Quenched. 

Do you begin to see what Jesus means by "the kingdom of 
heaven"? Is his taking of the little child characteristic of his 
method? Explain. Read again the Old Testament story of The 
Little Ewe Lamb. What conception of righteousness does the Teacher 
bring forth in this discourse? What is his estimate of the individual 
personality? Illustrate. Which is more effective for the presenta- 
tion of a great truth, the parable or the fable? Do you notice any 
difference in the character of the parables studied so far? Are they 
realistic or romantic? 

131. The Test of Discipleship 

What, do you imagine, prompted the strong reaction of the 
first speaker? What does Jesus mean by his reply to this en- 
thusiastic utterance? Is there any suggestion as to what hap- 
pened to this man? Is it significant that these men are not 
named? What is the degree of enthusiasm manifested by the 
second speaker? Can you suggest any reason for the brevity of 
the Teacher's command, "Follow me"? Is the third speaker 
prompted by the same impulse as the first speaker? What does 
the last statement of Jesus reveal as to the nature of the calling? 

132. The Sending of the Seventy 
Sodom: an ancient Syrian city, destroyed by fire because of 
its flagrant wickedness. Genesis xviii and xix. 
Bethsaida: a town on the shore of Galilee. 
Tyre and Sidon: famous Phoenician cities. 
Capernaum: a town on the western shore of the Sea of Galilee. 



378 Notes 

Hades: see Notes to Joseph and his Brethren. 
What revelations of Jesus's mood in this account? 

133. The Good Samaritan. 

What authority does Jesus quote in his reply to the lawyer? 
What, then, is the significance of the parable? Does the young 
Teacher have a "platform"? What does he accept as a basis 
for his message? How does he differ in his message from the 
Old Testament characters? Which is predominant in this par- 
able, character or plot? 

134. A Visit with Mary and Martha 

Suggestive Readings: 

Milton, Poems, To a Virtuous Young Lady. 

Van Dyke, Henry, Out-of-doors in the Holy Land, chap, vii, 
Jericho and Jordan. 

"And Bethany's palm-trees in beauty still throw 
Their shadows at noon on the ruins below; 
But where are the sisters who hastened to greet 
The lowly Redeemer, and sit at his feet?" 

— From Whittier's Palestine. 
Do you have anything to say in behalf of Martha? 

135. The Parable of the Sheep-fold 

Do you observe any difference in the handling of material in 
this writing? What new element in the subject matter? What 
about the mood of Jesus here? (Cf. The Sending of the Sev- 
enty.) Does Jesus recognize any unity among his followers? 
What is the significance of the parallel to a sheep-fold? What 
is the nature of a sheep? What, according to this writer, is the 
relationship between Jesus and God? between Jesus and those 
who accept his high standard of idealism? Is this relationship 
social or personal? 

136. Further Words on Humility 

With the guides given thus far in the Notes, make a study of this 
discourse, emphasizing Jesus's literary method, the quality of 
his imagination, the structure of the narrative, the revelation 
of character, the new interpretation of great truths, the effect 
produced, the realism of the parable, the comparison with Old 
Testament narrative, the central teaching, and the quality of the 
writer's style. 

137. The Lost Sheep 



Notes 379 

138. The Lost Coin 
What do you conclude as to Jesus's conception of the worth 
of the human personality? 

139. The Two Brothers 

Suggestive Readings : 

Tolstoi, Master and Man, God Sees the Right though He is Slow 
to Declare it (or The Long Exile). 
Using the outline given in the Notes to Further Words on 
Humility, write a criticism of this masterpiece of literature. 

140. The Rich Man and Lazarus 

Observe the description of Lazarus and of the rich man. Is the 
story romantic or realistic? subjective or objective? What indications 
are there of character? Look up the word lazaret in the dictionary. 
Other interesting words from the Bible are hahel, jeremiad, maudlini 
and Pharisaic. What similar words and expressions can you add to 
these ? 

141. The Raising of Lazarus 

Suggestive Readings: 

Browning, An Epistle. 

Tennyson, In Mem-oriam, xxxi-xxxii. 

Andreyev, L. N., Short Stories, Lazarus. 

fifteen furlongs: about a mile and a half. 

What glimpses of Jesus's nature do you get in the first para- 
graph? Who is the writer of this account? What characteristic 
elements do you note? What new and direct statement does 
Martha make? How does Jesus receive it? How did Martha 
regard Jesus? What hints do you find as to the position of 
the Pharisees? 

142. The Pharisee and the Publican 
Is Jesus more direct here in his attack against the Pharisees? 
What is the real point of difference between Jesus and his 
opponents? Characterize the two worshipers. 

144. The Rich Young Ruler 

What, again, is the authority that is used? Why does Jesus 
lay down this hard requirement? What evidence is there that 
the young man is sincere? Does Jesus sympathize with him? 

145. Zacchaeus the Publican 

Suggestive Readings : 

Tolstoi, Master and Man, Master and Man. 



380 Notes 

147. Mary Anoints the Feet of Jesus 

Suggestive Readings: 

Browning, E. B., Poems, Comfort. 
Tennyson, In Memoriam, xxxii. 

pure nard: a very precious fragrant oil prepared from the spike- 
nard plant. It was imported from the Far East. 

Observe the open hostility to Jesus. What is the motivation 
of Judas's unkindly remark? What reasons can you give for 
Mary's remarkable act? With what purposes do the Jews 
come to Bethany? 

148. The Triumphal Entry 

Bethphage: on the Mount of Olives, very near to Bethany. In 
Wallace's Ben Hur, it is here that the leprous mother and sister are 
cleansed. 

149. Captious Questions 

Discuss the skill with which Jesus handles the difficult situa- 
tions. 

150. Invective against the Scribes and Pharisees 

phylacteries : 

"These 'frontlets' or 'phylacteries* were strips of parchment, 
on which were written four passages of Scripture, Ex. 13:2-10, 
11-17; Deut. 6:4-9, 13-23, in an ink prepared for the purpose. 
They were then rolled up in a case of black calf-skin, which 
was attached to a stiffer piece of leather, having a thong one 
finger broad and one and a half cubits long. They were placed 
at the bend of the left arm. Those worn on the forehead were 
written on four strips of parchment, and put into four little 
cells within a square case on which a Hebrew character w^as 
written. The square had two thongs, on which Hebrew letters 
were inscribed. That phylacteries were used as amulets is 
certain, and was very natural. The expression 'they make 
broad their phylacteries,' Matt. 23:5, refers not so much to the 
phylactery itself, which seems to have been of prescribed 
breadth, as to the case in which the parchment was kept, which 
the Pharisees, among their other pretentious customs, . . . made 
as conspicuous as they could. It is said that the Pharisees 
wore them always, whereas the common people only used them 
at prayers.'* 

— Smith, A Dictionary of the Bible. 

synagogues: the recognized places of worship. For fuller ac- 
count, see Hastings's Dictionary of the Bible. 



Notes 381 

mint: a common herb upon which the Jews were careful to 
tithe. 

anise: a familiar plant in Palestine, used in cooking. 

cummin: the seed of a plant, used as a flavor. 

cleanse first the inside of the cup: Winston Churchill's The 
Inside of the Cup takes its name from this allusion of Jesus. 

What command does Jesus lay down regarding obedience to 
the Pharisaic law? Is this in accord with his general principles? 
Illustrate. Develop the following statement of Jesus, and show 
how it is consistent with his former teachings and conduct: 
"But he that is greatest among you shall be your servant." 
What forces are there in modern life which emphasize this ideal 
of service? How does Jesus view the forms and ceremonies of 
the temple? Do you feel any increase in emotion or fervor in 
the last accounts? What is the tone of the last paragraph? 
What does it show as to the dynamic power of Jesus's motive? 

153. The Last Supper 

Suggestive Readings: 

Tennyson, The Holy Grail. 
Lowell, The Vision of Sir Launfal. 

Every student should be very familiar with Leonardo da Vinci's 
great painting, The Last Supper. 

154. In the Garden of Gethsemane 

Suggestive Readings: 

Lanier, A Ballad of Trees and the Master. 

Van Dyke, Henry, Out-of-doors in the Holy Land, chap, iv, 
Mizpah and the Mount of Olives. 

"I have not climbed to Olivet, 
Nor laid me where my Saviour lay. 
And left his trace of tears as yet 
By angel eyes unwept away; 
Nor watched, at midnight's solemn time, 
The garden where his prayer and groan. 
Wrung by his sorrow and our crime, 
Rose to One listening ear alone." 

— From Whittier's The Holy Land (Lamartine). 

155. The Betrayal and Arrest 

Suggestive Readings : 

Cowper, Poems, Jesus Hasting to Suffer. 

Buchanan, The Ballad of Judas Iscariot (may be found in Sted- 
man's Victorian Anthology). 



382 Notes 

156. Peter*s Denial of Jesus 

Suggestive Readings : 

Browning, E. B., Poems, The Look. 
Poems, The Meaning. 
Poems, The Two Sayings. 

Rossetti, C. G., St. Peter. 

"The Saviour looked on Peter. Ay, no word, 

No gesture of reproach; the Heavens serene 

Though heavy with armed justice; did not lean 

Their thunders that way: the forsaken Lord 

Looked only, on the traitor. None record 

What that look was, none guess; for those who have seen 

Wronged lovers loving through a death-pang keen, 

Or pale-cheeked martyrs smiling to a sword. 

Have missed Jehovah at the judgment-call. 

And Peter, from the height of blasphemy — 

*I never knew this man' — did quail and fall 

As knowing straight that God; and turned free 

And went out speechless from the face of all. 

And filled the silence, weeping bitterly." 

— E. B. Browning, The Look. 

159. The Crucifixion 

Suggestive Readings : 

Milton, Paradise Lost, Book XII, 11. 386-419. 
Whittier, Poems, The Crucifixion. 
Browning, E. B., The Dead Pan, xxvii-xxviii. 
Le Gallienne, Richard, The Second Crucifixion. 
Lyttelton, Lucy, Simon the Cyrenean (may be found in The Book 
of Modern British Verse). 

Jerusalem : 

"And throned on her hills sits Jerusalem yet, 
But with dust on her forehead, and chains on her feet; 
For the crown of her pride to the mocker hath gone, 
And the holy Shechinah is dark where it shone." 

— From Whittier's Palestine. 

160. The Burial 

Suggestive Readings: 

Browning, E. B., Poems, The Burial. 

Van Dyke, Henry, Out-of-doors in the Holy Land, chap, vi, The 
Temple and the Sepulchre. 



Notes 383 

162. The Resurrection Morning 

Suggestive Readings : 

Milton, Paradise Lost, Book XII, 11. 419-435. 
Browning, Easter-Day. 
Lanier, Poems, The Crystal. 

Poems, Resurrection. 
Clough, Arthur H., Easter Day. 
Rossetti, C. G., Poems, An Easter Carol. 
Whittier, Poems, An Easter Flower Gift. 

Poems, Our Master, 
The Resurrection, (Manly, Specimens of Pre-Shakeispearean 

Drama, vol. i.). 

"But Easter-Day breaks! But 
Christ rises! Mercy every way 
Is infinite, — but who can say?" 

— Browning, Easter'Day. 

163. The Appearance at the Sea of Tiberias 

Suggestive Readings : 

Cowper, Poems, Lovest thou me? 
Browning, A Death in the Desert. 
Faber, Frederick, Hark, Hark my Soul! 

"And that brave weather-battered Peter, 

Whose stout faith only stood completer 

For buffets, sinning to be pardoned, 

As, more his. hands hauled nets, they hardened, — " 

— Browning, Christmas-Eve. 



PART VIII 
ORATORY 

The literary construction of the Bible oratory is of the highest 
type of rhetoric. Singleness of purpose, sure advance of idea to 
a definite conclusion, masterful clinching of point, and calm 
persuasiveness are the chief characteristics of the literature 
found in this section. The orations of the Old Testament do 
not show the comprehension of logical arrangement so typical 
of Paul's addresses, Paul realized the importance of establish- 
ing a point of contact, of winning his audience, of drawing them 
to him by powerful appeals, of making them respond to his plea. 
The simplicity and earnestness of all the Bible literature is no- 
where more pronounced than in the oration. Daniel Webster, 
our great American orator, said, "I have learned vigor of 
thought and purity of diction from the Bible." The dynamic 
quality of an oration is determined by its effect upon the read- 
ers. How powerful were the reactions to Paul's stirring ad- 
dresses! After Paul's oration at Antioch, the people begged 
"that these words might be spoken to them the next Sabbath." 
After the address on Mars Hill, "some mocked; but others 
said, *We will hear thee concerning this yet again.* " And after 
the affectionate farewell to the Ephesians "they all wept sore, 
and fell on Paul's neck and kissed him, sorrowing most of all 
for the word he had spoken, that they should behold his face 
no more." 

164. The Farewell Address of Joshua 

Suggestive Re'adings : 

Lincoln, Selected Writings, Edited by A. B. Hart, The Second 
Inaugural Address (March 4, 1865). 
Selected Writings, Last Public Address (April 11, 1865). 
Selected Writings, What is Involved in This Contest (August 
18, 1864). 

Is this address argumentative or persuasive? What is the 
central thought of the speaker? What is evidently his position 



Notes 385 

towards the problem of Job? What is the conception of Jehovah? 
What lines interpret the feeling of the speaker? What is the 
historical situation? Compare with periods of reconstruction in 
our own country. 

165. Amos's Warning to Israel 

Suggestive Re^adings: 

Kipling, Poems, Recessional. 
Lowell, James Russell, The Present Crisis. 

Bewer, Julius A., The Literature of the Old Testament, Amos and 
Hosea. 

The prophet Amos is one of the most interesting, as well as 
one of the most obscure, of the prophets. Beginning his life 
as a shepherd, he later went among the country folk and de- 
nounced them for their selfish luxury and their heedlessness of 
Jehovah's commands. He stands forth as a most sincere man 
whose soul burned with anger against the wrongdoing of his 
people. 

"The work of Amos was done about the middle of the eighth 
century B.C., in the midst of the great military successes and 
prosperity of Jeroboam II. But prosperity brought great moral 
evils in its train. The rich lived in luxury and vice. Their 
wealth was obtained through violence and robbery. The poor 
and needy were sold as slaves, and honesty in business was un- 
known. Justice was impossible for the poor because the judges 
were notoriously corrupt. The nation regarded its general 
prosperity as a mark of Jehovah's favor and of his approval of 
their corrupt lives and evil practices. It was in the midst of 
these conditions that Amos came from his home at Tekoa in 
Judea, appeared at the sanctuary in Bethel, and in burning 
words and striking imagery proclaimed to the wondering people 
that justice between man and man and between nation and 
nation is one of the divine foundations of society and that the 
people of Israel were doomed because justice was not to be 
found among them." 

Armstrong, How to Know the Bible, p. 28. 

What rhetorical devices does the speaker employ in this 
oration to produce the effect desired? Is the figure at the end 
of the second paragraph characteristic of the Old Testament or 
of the New Testament? What can you say of the diction? 
(Read Intro, p. xxxi.) What is the purpose of the direct dis- 
course of Jehovah? 



386 Notes 

166. Paul's Address at Antioch of Pisidia 

Suggestive Readings : 

Lincoln, Selected Writings, Gettysburg Address. 

Paphos: the capital of the Roman province of Cyprus. It is 
situated on the west coast of the island. 

Perga: a city of Pamphylia, about twelve miles northeast of 
modern Attalia. 

Pamphylia: a country on the south coast of Asia. 

Antioch of Pisidia: a city of Phrygia near Pisidia. There were 
sixteen other cities by the name of Antioch. 

that which is spoken in the prophets: Habakkuk i, 5. 

OUTLINE 

L The coming of Jesus is in accord with God's dealings with 
Israel in the past. 

A. God delivered them from the land of Egypt. 

B. He gave them the inheritance of the land of Canaan. 

C. He established a kingdom when they asked for it. 

D. He fulfilled his promise to David in the birth of Jesus. 
IL The rejection of Jesus by the rulers does not destroy his 

claim.. 

A. John foretold the coming of Jesus. 

B. The condemnation of the rulers was not representative 

of the nation. 

C. The crucifixion was a fulfilment of prophecy. 

III. "God raised him from the dead." 

A. The witnesses of the risen Jesus are still living. 

B. The resurrection was in accord with the promises of God. 

IV. The Holy One did not experience corruption. 

V. Jesus proclaims the remission of sins. 

Study the above outline carefully. Note the effective use of 
transitions, — how one idea grows out of another. Express the 
theme of this oration in one sentence. Show how unity is 
secured. 

167. Paul's Oration at the Areopagus 

Suggestive Readings: 
Browning, Cleon. 
Clough, A. H., Poems, To the Unknown God. 

as he beheld the city full of idols: lovers or art and beauty 
as the Athenians were, they naturally gave expression in their 
statues to their conceptions of the gods. 



Notes 387 

Epicurean and Stoic philosophers: see Encyclopedia Britannica 
under Epicurus and Stoics. 

Areopagus: Mars Hill was situated west of the Athenian 
Acropolis. For its importance, read the article in the Encyclo- 
pedia Britannica. 

that ye are very religious: a very fine compliment to the 
Athenians. 

as certain even of your own poets have said: either Aratus in 
his poem Phcsnomena or Cleanthes in his Hymn to Zeus. 

Make an outline of the argumuent of this oration similar to 
that above. Hov/ does Paul remove antagonism? 

168. The Farewell Speech at Ephesus 

Suggestive Readings: 

Lincoln, Selected Writings, Edited by A. B. Hart, Last Public 
Address (April 11, 1865). 
Selected Writings, To the Army of the Potomac (October 4, 

1862). 
Selected Writings, Second Inaugural Address, "With Malice 
Toward None, with Charity for All (March 4, 1865). 

Miletus: the southernmost colony of the Ionian confederacy 
of Asia Minor. 

Ephesus: an important city on the chief highway from Rome 
to Asia, also capital of the Roman province of Asia. 

these hands ministered unto my necessities: Paul's trade for 
some time was that of tent-maker. 

Compare this speech with Joshua's farewell address. 

169. Paul's Defence from the Castle Steps 

Suggestive Readings : 

The Conversion of St. Paul (Manly, Specimens of Pre-Shake- 

spearean Drama, vol. i.). 
Beecher, Henry Ward, The Liverpool Address. 
Baker, George P., Forms of Public Address, John Brown, Last 
Speech, at Charleston, West Virginia. 

Tarsus of Cilicia: the capital of the Roman province of 
Cilicia in the southeast of Asia Minor. 

this Way: referring to the Christian faith. 

Stephen thy witness: for Stephen's remarkable defense and 
his unjust death, read Acts vii. 

What is Paul's purpose in showing that he was "a Pharisee 
of the Pharisees" before his experience on the way to Damas- 
cus? What do you think is the reason for the outburst from 
the people? How does this speech differ from the others we 
have studied so far? 



388 Notes 

170. The Defence before Felix 

After Paul's experience at Jerusalem, he was taken to Caesarea 
by an armed guard to appear before the Roman governor, Felix, 
who, as Tacitus says, ruled "with the power of a tyrant in the 
temper of a slave." The date of the oration is about 58 A.D. 

TertuUus: a trained lawyer. 

The three accusations of Tertullus are: 

1. that Paul is a mover of insurrections. 

2. that Paul is a heretic, — a ringleader of the sect of the 

Nazarenes. 

3. that Paul profaned the Temple. 

How does Paul answer each accusation? What diflference is 
there in the remarks of Tertullus and those of Paul concerning 
Felix? Explain the expression "a conscience void of offense." 

171. The Defence before King Agrippa 
After Paul made his plea before the Roman governor, he was 
kept in prison for two years. In the meantime, Felix was 
recalled, and Festus, a man of more ability, was appointed in 
his place. The crux of the whole situation lay in a considera- 
tion of the place of trial. Jerusalem, of course, meant certain 
death, and Paul constantly opposed the suggestion of his being 
tried there. Finally, when he was put to it, he appealed to 
Caesar, the highest tribunal in the Roman empire. The occa- 
sion of the present plea is the visit of King Agrippa, the ruler 
of a small province, and his wife Bernice to the palace of Festus 
in Csesarea. Festus, not daring to send Paul to Rome without 
sufficient provocation, was glad to have him appear before King 
Agrippa, whose royal station would be influential with the 
tyrannical Nero. 

How does the subject matter of this oration compare with 
that delivered at Antioch of Pisidia? What arguments does 
Paul advance against the accusations of the Jews? 



PART VIII 
LETTERS 

The letters of the Bible are revelations of the character of the 
early followers of Jesus. They are mostly interpretations of his 
life and teachings. Their essential quality is sincerity — the 
simple desire to tell the truth as honestly and vividly as possible. 
While there are many chapters of theological exposition, there 
are also many passages of fine spiritual fervor, to which the 
literary student will eagerly turn.. Moreover, there are many 
personal allusions which bring out the humanity of the writer. 
These glimpses into the personality of the writer are attractive 
to every reader. The student who has always viewed Paul as a 
stern, unsympathetic preacher will see him in a different light 
after he has read the letters given in this section. 

172. To the Romans: On Spiritual Service 

Suggestive Rehdings: 

Myers, F. W. H., Saint Paul (A good selection is given in Sted- 
man's Victorian Anthology). 

The Letters of William James, (to be selected by the instructor). 

To whom is this letter addressed? Does it have a personal 
note? What is the theme of this portion of Paul's treatise? 
What influences of the teachings of Jesus do you find? What 
is the nature of Paul's analogy in the second paragraph? Is it 
similar to the figurative language of Jesus? Read The Sermon 
on the Mount, and compare it with the passage from the letter 
to the Romans. Which is the more complex? Explain Pro- 
fessor Gardiner's sentence in The Bible as Literature: "St. Paul's 
special mission was the translation of a gospel which had been 
first delivered in terms of Jewish and Oriental thought into 
terms of Greek and modern thought." (p. 186.) Note also the 
new diction that we meet in this letter. 

173. To the Corinthians: On the Supremacy of Love 

Suggestive Readings: 

Rossetti, C. G., Poems, Love and Hope, 
Browning, Poems, Reverie. 

Matheson, George, "O Love that will not let me go." 
Emerson, Essays, first series, Love. 

389 



390 Notes 

What literary characteristics are there in this exaltation of 
love? Do you find any similarities in expression to the preced- 
ing letter? Is there any significance in the arrangement of the 
parallel elements? What devices does the writer employ in 
producing a coherent and unified whole? Is there any evidence 
of inter-relationship of ideas? What can you say of Paul's 
diction here; note such expressions as "sounding brass," "clang- 
ing symbol," etc. What about his comparisons and figures? 

174. To the Corinthians: On Immortality 

Suggestive Readings: 

Plato, PhcBdo (Jowett's translation). 

Cicero, Tusculan Disputations, On the Contempt of Death. 

Browning, Poems, Prospice. 

Bryant, Poems, Thanatopsis. 

Stevenson, Poem^s, Requiem. 

Arnold, Matthew, Culture and Anarchy, chap, iv, Hebraism and 

Hellenism.. 
Tennyson, Poems, Crossing the Bar. 

State as briefly as you can Paul's argument for a life after 
death. What analogy does the writer employ to illustrate the 
immortality of the soul? Note the beginning word of each 
paragraph. What does it show as to the nature of the writing? 
Go through this excerpt from the letter to the Corinthians, and 
point out all the words, phrases, and clauses which insure coher- 
ence. What is the transition in idea between the paragraphs? 

Read the following passages as carefully as you can, and 
compare the arguments with that of Paul: 

"You look on sleep as an image of death, and you take that 
on you daily; and have you, then, any doubt that there is no 
sensation in death, when you see there is none in sleep, which 
is its near resemblance? 



"But let us, if indeed it should be our fate to know the time 
which is appointed by the Gods for us to die, prepare ourselves 
for it with a cheerful and grateful mind, thinking ourselves like 
men who are delivered from a jail, and released from their 
fetters, for the purpose of going back to our eternal habitation, 
which may be more emphatically called our own; or else to be 
divested of all sense and trouble. If, on the other hand, we 
should have no notice given us of this decree, yet let us culti- 



Notes 391 

vate such a disposition as to look on that formidable hour of 
death as happy for us, though shocking to our friends; and let 
us never imagine anything to be an evil which is an appoint- 
ment of the immortal Gods, or of nature, the common parent of 
all. For it is not by hazard or without design that we have 
been born and situated as we have. On the contrary, beyond 
all doubt there is a certain power which consults the happiness 
of human nature; and this would neither have produced nor 
provided for a being which, after having gone through the 
labors of life, was to fall into eternal misery by death. Let us 
rather infer that we have a retreat and haven prepared for us, 
which I wish we could crowd all sail and arrive at; but though 
the winds should not serve, and we should be driven back, yet 
we shall to a certainty arrive at that point eventually, though 
somewhat later. But how can that be miserable for one which 
all must of necessity undergo?" 

— Cicero, The Tusculan Disputations, tr. by C, D. 
Yonge, Book I, On the Contempt of Death. 

"Yet once more consider the matter in this light: When the 
soul and the body are united, then nature orders the soul to 
rule and govern, and the body to obey and serve. . . . Does 
not the divine appear to you to be that which naturally orders 
and rules, and the mortal that which is subject and servant? 

True. 

And which does the soul resemble? 

The soul resembles the divine, and the body the mortal, — 
there can be no doubt of that, Socrates. 

Then reflect, Cebes: is not the conclusion of the whole matter 
this, — that the soul is in the very likeness of the divine, and 
immortal, and intelligible, and uniform, and indissoluble, and 
unchangeable: and the body is in the very likeness of the 
human, and mortal, and unintelligible, and multiform, and dis- 
soluble, and changeable? 



And are we to suppose that the soul, which is Invisible, in 
passing to the true Hades, which like her is invisible, and pure, 
and noble, and on her way to the good and wise God, ... is 
blown away and perishes immediately on quitting the body, as 
the many say? That can never be, my dear Simmias and Cebes. 
The truth rather is, that the soul which is pure at departing 



392 Notes 

draws after her no bodily taint, having never voluntarily had 
connection with the body, which she is ever avoiding, herself 
gathered into herself (for such abstraction has been the study 
of her life). And what does this mean but that she has been 
a true disciple of philosophy, and has practiced how to die 
early? And is not philosophy the practice of death? 

Certainly. 

That soul, I say, herself invisible, departs to the invisible 
world, — to the divine and immortal and rational: thither arriv- 
ing, she lives in bliss and is released from the error and folly 
of men, their fears and wild passions and all other human ills, 
and forever dwells, as they say of the initiated, in company 
with the gods? Is this not true, Cebes?" 

— Plato, Phcedo, Jowett's translation. 

175. To the Galatians: On Fulfilling the Law of Christ 

Suggestive Readings : 

Emerson, Essays, first series, Compensation. 

Baker, George P., Forms of Public Address, Horace Greeley to 

Abraham Lincoln, The Prayer of Twenty Millions. 
Baker, George P., Forms of Public Address, G. W, Curtis, The 

Puritan Principle : Liberty under the Law. 

Explain the following: "through which the world hath been 
crucified unto me" and "for I bear branded on my body the 
marks of Jesus." Read Romans xii. What similarity of ideas 
is there in the two passages? Explain the following sentence: 
"Bear ve one another's burdens, and so fulfil the law of Christ." 
Explaii. the following paragraph from Professor Gardiner's 
The Bible as Literature in the light of what you have read so far 
from Paul's letters: 

"It is the dominance in these epistles of the New Testament 
of this whole new range of thought and mental action that makes 
the whole wisdom literature of the Old Testament seem by 
comparison so remote and so primitive. Two fields of litera- 
ture could hardly be more different; and the difference is due 
to the difference in interests, in thought, and in outlook between 
two ages of the world. In a word, when we pass from Proverbs 
and Job to St. John and Romans and Hebrews we have passed from 
the world of Solomon to the world of Socrates." 

176. To the Ephesians: On Spiritual Warfare 

To whom is this letter written? What was the writer's rela- 
tionship to these people? (Read the farewell oration to the 



Notes 393 

Ephesians.) What is apparently his attitude toward the people 
he is addressing? Illustrate. How does Paul feel about the unity 
of the followers of the new faith? (paragraph 2.) Call to mind 
some incident in the life of Jesus, or some saying of his, which 
shows the same point of view. Do you see any special signifi- 
cance in the quality that is applied to each piece of armor? 
Read some chapter from Ecclesiastes or Proverbs and compare the 
diction with that of Ephesians. 

177. To Timothy: A Personal Letter 

Suggestive Readings: 

Lincoln, Selected Writings, To Eliza P. Gumey, The Purposes of 
the Almighty. 

What is Paul's relationship to Timothy? Is he acquainted 
with the young man's family? Explain "the gift of God, which 
is in thee through the laying on of hands" and "the pattern of 
sound words which thou hast heard from me." From this 
letter and others, what do you infer as to the number and 
character of Paul's acquaintances? Locate Antioch, Iconium, 
and Lystra. What was Paul's experience in Rome? How far 
along was he in his career? Is the apostle lonely? Who is 
with him at the time of his writing? What distinctly letter-like 
touches are there in the last paragraph of the letter proper? 
How would you paraphrase the closing words? 

178. To Philemon: Concerning a Runaway Slave 

This letter is written to Philemon, a rich merchant of Co- 
lossae, whom Paul met and won over to Christianity during his 
stay at Ephesus. The occasion of the letter is the running 
away of a domestic slave, Onesimus, who came in contact with 
Paul at Rome. Onesimus becomes a Christian, and Paul sends 
him back to his master from whom he has stolen goods. It 
is supposed that Apphia and Archippus, whom Paul salutes in 
his opening words, were the wife and son of Philemon. 

Compare the salutation with that of the letter to Timothy; 
with that of John to "the elect lady;" and to Gaius. Is it a 
fixed form? What kind of a home was Philemon's? What 
was the nature of Paul's life at this time? What command of 
Jesus or Paul does this letter illustrate? What distinguishes 
this letter from the others you have studied so far? From 
Paul's attitude to Philemon and others of the "sect," what do 
you observe regarding the unity among the followers of Jesus, 
the Teacher of Judaea? 



394 Notes 

179. To the Hebrews: Heroes of the Faith 

The author of the letter to the Hebrews is unknown. It is 
quite certain that it is not Paul. The style and structure are 
not his. This letter stands in vivid contrast to that of Paul to 
Philemon. Philemon with its familiar style, its letter-like character, 
and its secular interests is personal; Hebrews with its brilliant style, 
its symmetry, and its religious and theological interests is general. 
As a literary work, Hebrews is one of the most remarkable books 
of the Bible. 

Abel offered unto God a more excellent sacrifice than Cain: 
Genesis iv, 1-16. 

Enoch was translated: Genesis v, 21-24. 

Noah . . . prepared an ark: Genesis vi, 9-22. 

Abraham obeyed to go out unto a place: Genesis xii, 1-9 or 
Narrative^ The Call of Abraham. 

Sarah herself received power to conceive seed: Genesis xxi, 
1-7. 

Abraham offered up Isaac: Genesis xxii, 1-14. 

Isaac blessed Jacob and Esau: Genesis xxvii. 

Jacob blessed each of the sons of Joseph: Genesis xlviii, 8-22. 

Joseph made mention of the departure of the children of 
Israel: Genesis 1, 24. 

Moses was hid three monthp: Exodus ii, 1-10 or Narrative, 
The Birth of Moses. 

Moses refused to be called the son of Pharaoh's daughter: 
Exodus ii, 11-15. 

By faith they passed through the Red Sea: Exodus xiv, 15-25. 

the walls of Jericho fell down: Joshua vi, 1-21. 

Rahab the harlot perished not : Joshua vi, 22-25. 

Gideon: Judges vi and vii. 

Barak: Judges iv. 

Samson and Jephthah . . . David and Samuel: See Narrative. 

stopped the mouths of lions : Daniel vi, 4-28. 

quenched the power of fire: Daniel iii, 13-30. 

women received dead by resurrection: II Kings iv, 32-37. 

Paraphrase the opening sentence. Acquaint yourself with the 
incident referred to in the life of each person mentioned. In 
what does the effectiveness of this excerpt from the general 
letter consist? How does the writer use all these examples of 
faith? What is the analogy in the last paragraph? Compare it 
with Jesus's method of illustrating an idea. How would you 
compare the illustrations of Paul and the writer of Hebrews with 
the Old Testament parable and fable and the parables of Jesus? 



Notes 305 

180. To the Elect Lady: A Lesson of Love 

Suggestive Readings : 

Lincoln, Seiected Writings, To the Mother of Five Heroes 
(November 21, 1864). 

Browning, A Death in the Desert, 

"I saw the power; I see the Love, once weak, 

Resume the Power: and in this word *I see,* 

Lo, there is recognized the Spirit of both 

That moving o'er the spirit of man, unblinds 

His eye and bids him look. These are, I see; 

But ye, the children, his beloved ones too, 

Ye need, — 

* * * 

For life, with all it yields of joy or woe, 

And hope and fear, — believe the aged friend, — 

Is just our chance o* the prize of learning love, 

How love might be, hath been indeed, and is; 

And that we hold thenceforth to the uttermost 

Such prize despite the envy of the world. 

And having gained truth, keep truth: that is all." 

— Browning, A Death in the Desert. 

18L To Gaius: A Note of Encouragement 

What suggestions do you discover as to the personality of 
the writer of this letter to Gaius? 



THEME SUBJECTS 

1. The Creation: a Comparison of Paradise Lost, Book VII, and 
Genesis i. 

2. Mythological Stories of the Creation (see Gayley's Classic Myths, 
Bulfinch's Age of Fable, and Encyclopedia Britannica under Baby- 
lonia). 

3. Great Nomads in Myth and History (a comparison of Abraham 
with other great wanderers, such as Ulysses, -^neas, and perhaps 
the Pilgrim Fathers). 

4. Joseph's Statesmanship. 

5. Moses, the Statesman (among other referenes, read the essay 
in Lord's Beacon Lights of History, vol. ii). 

6. The Ten Commandments and the Code of Hammurabi. 

7. Jephthah's Daughter (a comparison with other great heroines in 
the Bible, in mythology, and in history). 

8. Samson and Hercules. 

9 The Place of Samuel in National Life. 

10. Israel under the Judges. 

11. The Story of Ruth and The Story of Esther (a comparative 
study). 

12. Browning's Saul and the Bible Story (read also Byron's poems 
on Saul). 

13. A Review of Hebrew History from the Creation to the 
Kingdom. 

14. A Review of Hebrew History from the Kingdom to the 
Captivity. 

15. A Review of Hebrew History from the Captivity to the 
Supremacy of Rome. 

16. Dramatic Crises in The Story of Esther. 

17. The Problem of Job (for advanced students). 

18. The Drama of Job. 

19. Descriptive Diction in Bible Poetry. 

20. The Hebrew Poets' Attitude toward Nature (see esp. Hutton's 
Literary Essays, The Poetry of the Old Testament). 

21. The Forms of Hebrew Poetry. 

22. A Study of the Song of Solomon. 

23. The Sayings of Marcus Aurelius, the Proverbs, and the Sayings 
of Jesus (see esp. Matthew Arnold's essay on Marcus Aurelius). 

24. The Sayings of Epictetus, the Imitation, and the Proverbs. 

25. The Place of the Prophet in National Life. 

396 



Theme Subjects 397 

26. Figures of Speech in the Books of the Prophets. 

27. The Contemporaries of Isaiah. 

28. Samuel and Isaiah. 

29. Amos and Isaiah. 

30. Comparison of the Literary Style in Isaiah i-xxxix with the 
Style in Isaiah xl-lxvi. 

31. The Personality of Isaiah in Chapters i-xxxix and the Person- 
ality of Isaiah in Chapters xl-ixvi. 

32. Jeremiah, the Weeping Prophet. 

3Z. Ezekiel (a study of his character and times). 

34. The Visions of Ezekiel. 

35. Hosea (life, contemporaries, etc.). 

36. Joel (his life and times). 
Z7. Amos, the Preacher. 

38. The Short Story of Jonah. 

39. Literary Characteristics of the Rhapsody. 

40. The Gospel of Matthew: its Distinctive Characteristics. 
4L The Gospel of Mark: its Distinctive Characteristics. 
A2. The Gospel of John, the Writer with an Aim. 

43. John the Baptist. 

44. Historical Setting of Jesus's Coming. 

45. Legends of the Magi. 

46. The Gospel of Mark and the Gospel of Luke (a literary 
contrast) . 

47. The Great Teachings of Jesus. 

48. The Coming of Jesus into the Religious Life of Palestine. 

49. Legends of the Holy Grail. 

50. The Attitude of Jesus toward National Life. 
5L The Pharisees and Sadducees. 

52. Jesus's Method of Teaching. 

53. The Purposes of the Gospel Writers. 

54. Realism in the Bible Narrative. 

55. Browning's Interpretation of Lazarus (read also Tennyson's 
allusion to Lazarus and Mary in In Memoriam). 

56. Literary Characteristics of the Gospels. 

57. The Contemporaries of Paul. 

58. Paul, the Missionary Orator. 

59. The Orations of the Prophets and the Orations of Paul. 

60. The Missionary Journeys of Paul. 

61. The Paragraph Structure in Genesis and in Corinthians. 

62. Forms of Hebrew Government. 

63. Development of a National Idea in Israel. 

64. Types of Character in the Bible. 



398 Theme Subjects 

65. Literary Characteristics of Paul's Letters. 

66. The Attitude of Jesus toward Children. 

67. Peter and John: a Character Study. 

68. Bible Friendships (David and Jonathan, Paul and Timothy; 
compare these friendships with those that are famous in classical 
and literary history). 

69. The Element of Suspense in Bible Narrative. 

70. The Bible Essay. 

71. The Apocryphal Books. 

72. Jesus and Confucius. 
7Z. Jesus and Socrates. 

74. Jesus and Buddha. 

75. Jesus and Mohammed. 

76. Greek Influences in the New Testament. 

77. The History of the English Bible. 

78. John Bunyan and the Bible. 

79. Early Translations of the Bible. 

80. Modern Versions of the Bible. 
8L English Versions of the Bible. 

82. The Bible and the Koran. 

83. The Influence of the Bible upon Literary Themes. 

84. The Influence of the Bible upon Modem Civilization. 

85. The Influence of the Bible upon Painting. 

86. The Influence of the Bible upon Music. 

87. Great Women of the Bible. 

88. The Standard of Womanhood in the Bible. 

89. The Patriotism of the Hebrews. 

90. Social Life in Ancient Israel. 

9L Social Life in the Time of Jesus. 

92. The Character and Importance of Law in Hebrew History. 

93. Hebrew Holidays and Festivals. 

94. Domestic Life in Ancient Israel. 

95. The Trees of the Old Testament (their political, geographical, 
and symbolical significance; burial places; the fable of Jotham). 

96. The Occupations of Bible Characters. 

97. The Names of God in the Bible (see Hastings's Dictionary of 
the Bible or any other standard Bible dictionary, under Jehovah). 

98. Foreign Deities in Ancient Israel. 

99. The Importance of Dreams in Bible Literature. 

100. Casting of Lots in the Bible (among others, note the cases of 
Haman, Jonah, Stephen, and Jesus. Look up the meaning of Purim 
and the significance of this famous feast). 



BIBLIOGRAPHY 

Abbott, Lyman, The Life and Literature of the Ancient 
Hebrews, Houghton Mifflin, 19U. 

Armstrong, Robert Allen (West Virginia), How to 
Know the Bible, Crowell, 1922. 

Baldwin, Charles S. (Columbia), How to Write: a 
Handbook Based on the English Bible, Macmillan, 
1905. 

Baldwin, Edward Chauncey (Illinois), Our Modern 
Debt to Israel, Sherman, French and Company, 1913. 

Bewer, Julius A. (Columbia), The Literature of the Old 
Testament in its Historical Development, Columbia Uni- 
versity Press, New York, 1922. This volume belongs to 
the series of studies, Records of Civilization, edited by 
James T. Shotwell, Columbia. 

Cook, Albert S. (Yale), Cambridge History of English 
Literature, vol. iv, chap. 2, The "Authorized Version" 
and its Influence. 

Driver, S. A., An Introduction to the Literature of the Old 
Testament, Scribner, 1903. 

Fowler, Henry Thatcher (Brown), A History of the 
Literature of the Ancient Hebrews from the Earliest 
Times to 135 B.C., Macmillan, 1912. 

Gardiner, J. H. (Harvard), The Bible as English Litera- 
ture, Scribner, 1918. 

Genung, J. F., The Epic of the Inner Life, Houghton, 
Mifflin Company, New York and Boston. 

Hastings, James, Dictionary of the Bible, Scribner, 1909. 

Matthews, Shailer (Chicago), The Bible for Home and 
School, Macmillan, 1909. 
The Book of Amos, Hosea, and Micah, Edited by J. M, P. 
Smith. 



400 Bibliography 

The Book of Deuteronomy, Edited by W. G. Jordan. 

The Book of Job, Edited by George A. Barton. 

The Book of Judges, Edited by Edward Lewis Curtis. 

The Book of the Prophecies of Isaiah^ Edited by John 
Edgar McFayden. 

Genesis, Edited by H. G. Mitchell. 

Samuel I, Edited by Loring W. Batten. 

Acts, Edited by George Holley Gilbert. 

Commentary on the Epistle of Paul to the Romans, 
Edited by Edgar I. Bosworth. 

Epistles to the Colossians and to the Ephesians, Edited 
by Gross Alexander. 

The Epistles to the Corinthians, Edited by James A. 
Riggs. 

Epistles to the Galatians, Edited by B. W. Bacon. 

The Epistle to the Hebrews, Edited by Edgar J. Good- 
speed. 

The Gospel According to St. Matthew, Edited by Archi- 
bald T. Goodspeed. 

Mark, Edited by M. W. Jacobus. 
McAfee, Cleland Boyd, The Greatest English Classic, 

Harper, 1912. 
Moffat, James, An Introduction to the Literature of the 

New Testament, Scribner, 1911. 
Moulton, Richard G. (Chicago), A Short Introduction to 

the Literature of the Bible, Heath, 1903. 
Moulton, Richard G., The Literary Study of the Bible, 

Revised and Partly Rewritten, Heath, 1899. 
Moulton, Richard G., The Modern Reader's Bible, Mac- 

millan, 1920. 
Phelps, William Lyon (Yale), Human Nature in the 

Bible, Scribner, New York, 1922. 
Sanders, Frank Knight, and Fowler, Henry Thatcher, 
Outlines of Biblical History and Literature, New 
York, Scribner, 1906. There is an excellent bibliog- 
raphy at the end of the volume. 



Bibliography 401 

Slaten, a. Wakefield, What Jesus Taught, The Univer- 
sity of Chicago Press, Chicago, 1922. 

Smith, G, A., The Book of the Twelve Prophets, Exposi- 
tor's Bible, Armstrong, 1901. 

Stevens, W. A., and Burton, E. D., A Harmony of the 
Gospels, Scribner, 1904. 

Westcott, Brooke Foss, A General View of the History 
of the English Bible, Third Edition, Revised by Wil- 
liam Aldis Wright (Cambridge), Macmillan, 1905. 
Other books of interest in the field of Hebrew literature 

are the following : 

MosENTHAL, S. H., Stovies of Jewish Home Life, The Jewish Publi- 
cation Society of America, Philadelphia, 1907. 

WoLFEN STEIN, Martha, A Renegade and Other Tales, The Jewish 
Publication Society of America, Philadelphia, 1905. 

Zangwill, Israel, Children of the Ghe^tto, 2 vols., The Jewish Pub- 
lication Society of America, Philadelphia. 

Zangwill, Israel, Dreamers of the Ghetto, The Jewish Publication 
Society of America, Philadelphia. 

Abrahams, Israel, Chapters on Jewish Literature, The Jewish Pub- 
lication Society of America, Philadelphia, 



GLOSSARY 



Aaron, ar'un, a teacher. 
Abagtha, a-bag'tha, fortunate 

one (?). 
Abanah, abVna, stony. 
Abel, a'bel, vapor, transitori- 

ness. 
Abel-cheramim, a'bel-ker'a- 

mim, meadow of vineyards. 
Abijah, a-bl'ja, my father is 

Jehovah. 
Abilene, a-bi-le'ne, land of 

meadows. 
Abinadab, a-bin'a-dab, father 

of wiUingness. 
Abinoam, a-bin'6-am, father of 

pleasantness. 
Abishai, ab'i-shi, father of a 

gift. 
Abner, ab'ner, father of Ught. 
Abraham, a'bra-ham, father of 

a multitude. 
Abram, a'bram, a high or ex- 
alted father. 
Absalom, ab'sa-lom, father of 

peace. 
AdaHa, a-da-li'a, a fire-god. 
Adam, ad'am, red earth. 
Adar, a'dar, large. 
Admatha, ad'ma-tha, given by 

the highest. 



Adrammelech, a-dram'el-ek, 
splendor of the king. 

Agagite, a'gag-it, a member of 
the house of Agag. 

Agrippa, a-grip'a. 

Ahab, a'hab, uncle. 

Ahasuerus, a-haz-u-e'rus (Xer- 
xes), Uon-king. 

Ahaz, a'haz, he has grasped. 

Ahimaaz, a-hi-ma'az, brother 
of anger. 

Ahithophel, a-hith'o-fel, 
brother of foohshness. 

Ai, a'i, heap of ruins. 

Alexander, al-eg-zan'der, de- 
fender of men. 

Amalek, am'a-lek, dweller in a 
valley. 

Amittai, a-mit'i, faithful or 
true. 

Amminadab, a-min'a-dab, one 
of the prince's people. 

Ammon, am'on, sons of renown. 

Amorite, am'o-rit, mountaineer. 

Amos, a'mos, burden. 

Amoz, a'moz, strong. 

Ananias, an-a-nfas, Jehovah 
has been gracious. 

Anath, a'nath, answer to 
prayer. 



403 



404 



Glossary 



Annas, an'as, merciful or hum- 
ble. 

Antioch, an'ti-ok. 

Apphia, afl-a, fruitful. 

Aquila, akVi-la, an eagle. 

Arabah, ar'a-ba, burnt up. 

Arabia, a-ra'bi-a, desert, bar- 
ren place. 

Ararat, arVrat, high or holy 
ground. 

Archelaus, ar-ke-la'us, prince of 
the people. 

Archippus, ar-kip'us, master of 
the horse. 

Areopagus, ar'e-op'-a-gus, 
Mars HiU. 

Aridai, ar'i-di, the strong. 

Aridatha, ar-i-da'tha. 

Arimathaea, ar-i-ma-the'a, 
heights. 

Arisai, ar'i-sai, lion-like. 

Aristarchus, ar-is-tar'kus, best 
ruler. 

Aroer, a-ro'er, ruins. 

Arpad, ar'pad, strong city. 

Arvad, arVad, wandering. 

Asaph, a'saf, collector of the 
people. 

Asenath, as'e-nath, worshipper 
of Neith. 

Ashdod, ash'dod, a stronghold. 

Asherim, ash'er-im. 

Ashkelon, ash'ke-lon, migration. 

Asia, a'shi-a, orient. 

Aspatha, as-pa'tha, given by a 
sacred horse. 



Asshur, ash'oor. 

Assyria, a-sir'i-a, the land 

named from Asshur. 
Athens, ath'enz, city of Athene. 
Azekah, a-ze'ka, dug over. 

Baal, ba'al, lord. 

Babylon, bab'i-lon, gate of God. 

Baladan, balVdan, he (i.e., 

Merodach) has given a son. 
Balak, balak, devastator. 
Barabbas, ba-rab'as, son of the 

father. 
Barachiah, bar-a-ki'a. 
Barak, ba'rak, Ughtning flash. 
Bashan, ba'shan, soft, fertile 

land. 
Beer-lahai-roi, be-er-la-hi'roi, 

well of the Living One that 

seeth me. 
Beer-sheba, be-er-she'ba, well 

of the oath. 
Belshazzar, bel-shaz'ar, prince 

of Bel. 
Belteshazzar, bel-te-shaz'ar, fa- 
vored by Bel. 
Benjamin, ben'ja-min, son of 

the right hand. 
Berodach-baladan, be-ro'dak- 

balVdan, worshipper of Baal. 
Bethany, beth'a-ni, house of 

poverty. 
Bethel, beth'el, house of God. 
Bether, be'ther, depth. 
Bethlehem, beth'le-hem, house 

of bread. 



Glossary 



405 



Bethlehem-judah, beth'le-hem- 
joo'da. 

Bethphage, beth'faj, place of 
young figs. 

Bethsaida, beth-sa'i-da, house 
of fishing. 

Bethuel, be-thu'el, dweller in 
God. 

Bigtha, big'tha, gift of God. 

Bildad, bil'dad, son of conten- 
tion. 

Bilhah, bil'ha, timid, bashful. 

Biztha, biz'tha, bound (?). 

Boaz, bo'az, fleetness. 

Csesar Augustus, se'zar 6-gus'- 
tus. 

Caiaphas, ka'a-fas, depression. 

Cain, kan, possession. 

Cana, ka'na, place of reeds. 

Canaan, ka'nan, lowland. 

Canneh, kan'e, fortress of Anu. 

Capernaum, ka-per'na-um, vil- 
lage of Nahum. 

Carcas, kar'kas, severe. 

Carpus, kar'pus, fruit. 

Carshena, kar-she'na, illustri- 
ous. 

Cephas, se'fas, a rock. 

Chaldeans, kal-de'anz. 

ChiUon, kiri-on, pining, wasting 
away. 

Chilmad, kil'mad, enclosure. 

Chorazin, ko-ra'zin. 

Chronicles, kron'i-k'ls, the 
words of the day. 



Cihcia, si-Hsh'i-a, the land of 

CeHx. 
Claudia, kl6'di-a, lame. 
Colossians, ko-losh'ans. 
Corinth, kor'inth, ornament. 
Crescens, kres'enz, increasing. 
Cush, kush, black. 
Cushan, ku'shan, blackness. 
Cyrene, si-re'ne, wall. 

Dagon, da'gon, a fish. 

Dalmatia, dal-ma'shi-a, deceit- 
ful. 

Dalphon, dal'fon, swift, crafty. 

Damascus, da-mas'kus. 

Dan, dan, a judge. 

Daniel, dan'yel, God is my 
judge. 

Darius, da-ri'us, commander. 

David, da'vid, well-beloved. 

Deborah, deb'6-ra, a bee. 

Dedan, de'dan, low country. 

Delilah, de-lila, dainty one. 

Demas, de'mas, governor of the 
people. 

Demetrius, de-me'tri-us, be- 
longing to Ceres. 

Deuteronomy, du-ter-on'6-mi, 
second law. 

Didymus, did'i-mus, twin. 

Diotrephes, di-ot're-fez, nour- 
ished by Jove. 

Dothan, do'than, two wells. 

Ecclesiastes, e-kle-zi-as'tez, 
member of assembly. 



406 



Glossary 



Eden, e'd'n, delight, pleasure. 

Edom, e'dum, red. 

Egypt, e'jipt, land of the Copts. 

Ekron, ek'ron, torn up by the 
roots. 

Elah, e'la, valley of the tere- 
binth. 

Eli, eli, elevation. 

Eliab, e-li'ab, God is my father. 

Eliakim, e-liVkim, God estab- 
lishes. 

Elijah, e-li'ja, Jehovah is my 
God. 

Elimelech, e-hm'e-lek, my God 
is king. 

Eliphaz, el'i-faz, God is his 
strength. 

Ehsabeth, e-liz'a-beth, the oath 
of God. 

Elisha, e-li'sha, God is salvation. 

En-eglaim, en-eg'la-im, foun- 
tain of the two calves. 

Engedi, en'ge-di, fountain of 
the kid. 

En-hakkore, en-hak'6-re, spring 
of the partridge. 

Enoch, e'nok, dedicated. 

Epaphras, ep'a-fras, lovely. 

Ephah, e'fa, darkness, gloom. 

Ephes-dammim, e-fes-dam'im, 
boundary of blood. 

Ephesians, e-fe'zhans. 

Ephesus, ef'e-sus, desirable. 

Ephraim, e'fra-im, double fruit- 
fulness. 

Ephrathah, ef'ra-tha, fruitful. 



Erastus, e-ras'tus, beloved. 

Esarhaddon, e-sar-had'on, vic- 
tor. 

Esau, e'so, hairy. 

Eshtaol, esh'ta-ol, a narrow 
pass. 

Esther, es'ter, a star. 

Etam, e'tam, a place of raven- 
ous creatures. 

Ethiopia, e-thi-o'pi-a, burnt 
faces. 

Eubulus, ti-bu'lus, of good 
counsel. 

Eunice, ti-ni'se, conquering well. 

Euphrates, u-fra'tez, the good 
and abounding river. 

Exodus, ek'so-dus, the going out. 

Ezekiel, e-ze'ki-el, God 
strengthens. 

Ezel, e'zel, departure. 

Ezra, ez'ra, help. 

Felix, fe'liks, happy. 
Festus, fes'tus, festival. 

Gabriel, ga'bri-el, man of God. 

Gadites, gad'its, members of 
the tribe of Gad. 

Gai, ga'i. 

Gaius, ga'yus, lord. . 

Galatia, ga-la'shi-a, land of the 
Gauls. 

Gahlee, gal'i-le, the circuit or 
district. 

GamaHel, ga-ma'li-el, recom- 
pense of God. 

Gath, gath, a winepress. 



Glossary 



407 



Gaza, ga'za, strong. 

Gebal, ge'bal, mountain. 

Gehazi, ge-ha'zi, valley of vision. 

Genesis, jen'e-sis, in the begin- 
ning. 

Gennesaret, ge-nes'a-ret, 
princely gardens. 

Gentiles, jen'tilz, nations. 

Gerasenes, ger'a-senz. 

Geshur, ge'shur, a bridge. 

Gibeon, gib'e-un, hill city. 

Gideon, gid'e-un, he that hews 
or cuts down. 

Gilboa, gil-bo'a, a bubbling 
spring. 

Gilead, gil'e-ad, rocky region. 

Gilgal, gil'gal, circle. 

Giloh, gi'lo, exile. 

Gittites, git'its, belonging to 
Gath. 

Goliath, go-li'ath, splendor. 

Goshen, go'shen, frontier. 

Gozan, go'zan. 

Habakkuk, ha-bak'uk, embrace. 

Hadassah, ha-das'a, myrtle. 

Hades, ha'dez, not to be seen. 

Haggai, hag'a-I, festal. 

Haman, ha'man, magnificent. 

Hamath, ha'math, a defence. 

Hammedatha, ham-e-da'tha, 
double. 

Haran, ha'ran, a mountaineer. 

Harbona, har-bo'na, donkey- 
driver. 

Harsith, har'sith. 



Hatach, ha'thak, verily. 

Hazael, ha-za'el, whom God 
sees. 

Heber, he'ber, associate. 

Hebrews, he'brooz, descendants 
of Heber. 

Hebron, he'brun, league or con- 
federacy. 

Hegai, he'ga-i, eunuch. 

Helbon, hel'bon, fertile. 

Hena, he'na, troubling. 

Hermogenes, her-moj'e-nez, 
born of Hermes. 

Hermons, hur'mons, lofty. 

Herod, her'ud, hero-like. 

Herodians, he-ro'di-anz. 

Hezekiah, hez-e-ki'a, Jehovah 
has strengthened. 

Hezron, hez'ron, surrounded by 
a wall. 

HiUdah, hil-kl'a, Jehovah is my 
portion. 

Hinnom, hin'om, lamentation. 

Hiram, hi'ram, noble. 

Hittites, hit'its, descendants 
of Heth. 

Horeb, ho'reb, desert. 

Hosanna, ho-zan'a, save now. 

Hosea, ho-ze'a, salvation. 

Hymenaeus, hi-men-e'us, be- 
longing to marriage. 

Isaac, i'zak, laughter. 
Isaiah, i-za'ya, Jehovah saves. 
Iscariot, is-kar'i-ot {See Judas 
Iscariot). 



408 



Glossary 



Ishmaelites, ish'ma-el-its, de- 
scendants of Ishmael. 

Israel, iz'ra-el, the prince that 
prevails with God. 

Issachar, is'a-kar, reward. 

Ittai, it'a-I, with the Lord. 

Ituraea, it-ti-re'a, land of Jether. 

Iwah, iv'a, overturning. 

Jabesh-gilead, ja'besh-giFe-ad, 
dry. 

Jacob, ja'kub, deceiver or sup- 
planter. 

Jael, ja'el, a mountain goat. 

Jair, ja'er, he enlightens. 

Javan, jaVan, clay. 

Jeconiah, jek-6-ni'a, whom Je- 
hovah establishes. 

Jehoiakim, je-hoi'a-kim, whom 
Jehovah has appointed. 

Jehoshaphat, je-hosh'a-fat, 
whom Jehovah judges. 

Jehovah, je-hoVa, the eternal 
one. 

Jehu, je'hu, he that is. 

Jephthah, jef'tha, whom God 
sets free. 

Jeremiah, jer-6-mi'a, Jehovah 
hurls. 

Jericho, jer'i-ko, place of fra- 
grance. 

Jerusalem, je-roo'sa-lem, the 
habitation of peace. 

Jesse, jes'e, wealthy. 

Jesus Christ, je'zus Krist, 
anointed saviour. 



Jews, juz, inhabitants of Ju- 
daea. 

Jezebel, jez'e-bel, chaste. 

Joab, jo'ab, Jehovah is father. 

Joah, jo'a, Jehovah is brother. 

Joanna, j6-an'a, gift of God. 

Job, job, object of enmity. 

Joel, jo'el, Jehovah is God. *" 

John, jon. 

Jonah, jo'na, dove. 

Jonathan, jon'a-than, Jehovah 
has given. 

Joppa, jop'a, beauty. 

Jordan, jor'dan, flowing down- 
ward. 

Joseph, jo'zef, he will add. 

Joshua, josh'ti-a, Jehovah is 
deHverance. 

Judaea, joo-de'a, praised. 

Judah, joo'da, praised. 

Judas Iscariot, joo'das is-kar'- 
i-ot, Judas of Kerioth. 

Kadesh, ka'desh, consecrated. 
Kedar, ke'dar, dark-skinned. 
Kenite, ke'nlt, smith. 
Kish, kish, a bow. 
Kishon, ki'shon, winding. 
Kittim, kit'im. 

Laban, la'ban, to be white. 
Lachish, la'kish, invincible. 
Lamentations, lam-en-ta'shunz. 
Lazarus, laz'a-rus, God has 

helped. 
Leah, le'a, weary. 



Glossary 



409 



Lebanon, leb'a-non, the white 

mountain. 
Lehi, le'hi, jaw bone. 
Levi, le'vi, associated. 
Leviticus, le-vitl-kus. 
Libnah, lib'na, transparency. 
Linus, li'nus, a net. 
Lois, lo'is, agreeable. 
Lud, lud, strife. 
Ludim, lu'dim, strife. 
Luke, look, light-giving. 
Lysanias, li-sa'ni-as, that drives 

away sorrow. 
Lysias, lys'i-as. 



Machir, ma'kir, sold. 

Magdalene, mag'da-len. 

Mahaneh-dan, ma'ha-ne-dan, 
camp of Dan. 

Mahlon, ma'lon, invaHd. 

Malachi, mal'a-ki, my messen- 
ger. ^ 

Malchi-shua, mal-kl-shoo'a, 
king of help. 

Manasseh, ma-nas'e, causing 
to forget. 

Manoah, ma-no'a, rest. 

Mara, ma'ra, bitter. 

Marsena, mar-se'na, worthy. 

Martha, mar'tha, mistress. 

Mary, ma'ri, a tear. 

Matthew, math'u, gift of Jeho- 
vah. 

Mazzaroth, maz'a-roth, the 
twelve signs. 



Medes, medz, inhabitants of 
Media. 

Media, me'di-a, middle land. 

Megiddo, me-gid'o, place of 
crowds. 

Mehuman, me-hu'man, faith- 
ful. 

Memucan, me-mu'kan, digni- 
fied. 

Mene, Mene, Tekel, Upharsin, 
me'ne, me'ne, te'kel, ti-far'- 
sin (See Notes). 

Meres, metres, lofty. 

Meroz, me'roz, refuge. 

Meshech, me'shek, drawing out. 

Mesopotamia, mes-6-p6-ta'- 
mi-a, between the rivers. 

Midian, mid'i-an, strife. 

Milcah, mil'ka, a queen. 

Miletus, ml-le'tus. 

Minnith, min'ith, allotment. 

Mizar, mi'zar, small. 

Mizpeh, miz'pe, outlook or 
watchtower. 

Moab, mo'ab, progeny of a 
father. 

Mordecai, mor'de-ki, worship- 
per of Merodach. 

Moreh,mo're,hillof the teacher. 

Moses, mo'zez, drawn from the 
water. 

Naaman, na'a-man, pleasant- 
ness. 

Naamathite, na'a-ma-thit, a 
dweller in Naamah. 



410 



Glossary 



Nahor, naOior, snorting. 
Nahshon, na'shon, enchanter. 
Nahum, na'hum, consolation. 
Naioth, na'yoth, habitations. 
Naomi, na'6-mi, my delight. 
Naphtali, naf'ta-li, mighty 

wrestlings. 
Nathan, na'than, a giver. 
Nathanael, na-than'a-el, God 

has given. 
Nazarene, naz-a-ren', inhabit- 
ant of Nazareth. 
Nazareth, naz'a-reth, the 

guarded one. 
Nazirite, nazl-rit, a consecrated 

one. 
Nebaioth, ne-ba'yoth, high 

places. 
Nebuchadnezzar, neb-ti-kad- 

nez'ar, Nebo protects the 

crown. 
Nebuchadrezzar, neb-u-kad- 

rez'ar, Nebo protects the 

crown. 
Nehemiah, ne-he-mi'a, com- 
forted of Jehovah. 
Nile, ml, black, dark. 
Nimshi, nim'shi, rescued. 
Nineveh, nin'e-ve, dweUing of 

Ninus. 
Nisan, nl'san, the month of 

flowers. 
Nisroch, nis'rok, the great 

eagle. 
Noah, no'a, rest. 
Nun, nun, fish. 



Obadiah, o-ba-di'a, servant of 
Jehovah. 

Obed, 6'bed, worshipper. 

Olivet, ol'i-vet, place of olives. 

On, on, city of the sun. 

Onesimus, 6-nes'i-mus, profit- 
able, helpful. 

Onesiphorus, o-ne-sif'6-rus, 
profit bringer. 

Ophir, o'fer, abundance. 

Orion, 6-ri'on, the giant. 

Orpah, or'pa, a gazelle. 

Pamphylia, pam-fyl'i-a. 

Paphos, pa'fos. 

Paradise, par'a-dis, pleasure 
ground. 

Paran, pa'ran, place of caverns. 

Paratha, par-a'tha. 

Parmashta, par-mash'ta, su- 
perior. 

Parshandatha, par-shan-da'tha, 
given by prayer. 

Perez, pe'rez, breach. 

Perga, per'ga. 

Persia, pur'sha, pure, splendid. 

Peter, pester, a rock. 

Pharaoh, fa'ro, the great house. 

Pharisees, farl-sez, separated. 

Pharpar, far'par, swift. 

Philemon, fi-le'mon. 

Philetus, fi-le'tus, beloved. 

Phihp, fil'ip, lover of horses. 

PhiHppians, fi-Up'i-anz. 

Phihstines, fi-hs'tinz, strangers. 

Phygelus, fi^je'lus, fugitive. 




Glossary 



411 



Pilate, Pontius, pi'lat pon'shi- 
us, armed with a spear. 

Pisidia, pi-sid'i-a. 

Pleiades, pli'a-dez or ple'ya-dez. 

Pontius Pilate (See Pilate). 

Potiphar, pot'i-far, belonging to 
the sun. 

Poti-phera, po-tif'e-ra, the one 
given of the sun-god. 

Prisca, pris'ka, ancient. 

Psalms, samz, praises. 

Pudens, pu'denz, bashful, mod- 
est. 

Pur, pur. 

Purim, pti'rim, lots. 

Quirinius, kwi-rin'i-us. 

Raamah, ra'a-ma, horse's mane. 
Rabbi, rab'i, my great master. 
Rab-saris, rab'sa-ris, chief of 

the chamberlains. 
Rabshakeh, rab'sha-ke, chief of 

the captains. 
Raca, ra'ka, vain or worthless 

fellow. 
Rachel, ra'chel, ewe. 
Rahab, ra'hab, broad, wide. 
Ram, ram, high or exalted. 
Ramah, ra'ma, a hill. 
Rameses, ram'e-sez, child of the 

sun. 
Rebekah, re-bek'a, ensnarer. 
Rephaim, ref 'a-im, a terrible one. 
Reuben, roo'ben, behold a son. 
Rezeph, re'zef, a hot stone. 



Rimmon, rim'on, pomegranate. 
Ruth, rooth, comrade, com- 
panion. 

Sadducees, sad'ti-sez, followers 

of Zadok. 
Salmon, sal'mon, investiture. 
Samaria, sa-ma'ri-a, watch 

mountain. 
Samaritan, sa-mar'i-tan. 
Samson, sam'sun, httle sun. 
Samuel, sam'ti-el, name of God. 
Sarah, sa'ra, princess. 
Sarai, sa'ri, she that strives. 
Satan, sa'tan, adversary. 
Saul, sol, desired. 
Seir, se'ir, hairy, shaggy. 
Senir, se'nir. 
Sennacherib, se-nak'er-ib, the 

moon-god Sin has increased 

the brothers. 
Sepharvaim, sef-ar-va'im. 
Shaaraim, sha-a-ra'im, two 

gates. 
Shaashgaz, sha-ash'gaz, one 

anxious to learn. 
Shamgar, sham 'gar. 
Shammah, sham'a. 
Shaphat, sha'fat. 
Sharezer, sha-re'zer, protect the 

king. 
Sharon, shar'un, the plain. 
Sheba, she'ba, an oath. 
Shebnah, sheb'na, steward of 

the house. 
Shechem, she'kem, shoulder. 



412 



Glossary 



Sheol, she'ol, abode of the dead. 

Shethar, she'thar, joy. 

Shigionath, shig-i-o'nath. 

Shihor, shi'hor. 

Shimei, shim'e-i, my fame. 

Shittim, shit'im, the acacias. 

Shuhite, shoo'hit. 

Shushan, shoo'shan, divine 

grove. 
Sidon, si'don, fishing. 
Simeon, sim'e-on, to hear. 
Simon, si'mon, a hearing. 
Sinai, si'ni, thorny. 
Sirion, sirl-on, body armor or 

breastplate. 
Sisera, sis'er-a, battle array. 
Sivan, siVan, bright. 
Socoh, so'ko, branches. 
Sodom, sod'um, burning. 
Solomon, sol'6-mun, peaceful. 
Sorek, so'rek, the valley of the 

choice vine. 
Stephen, steV'n, crown. 
Syria, sir'i-a. 

Taanach, ta'a-nak, sandy soil. 

Tamar, ta'mar, palm tree. 

Tarshish, tar'shish, estabHshed. 

Tarsus, tar'sus. 

Tartan, tar'tan, commander- 
in-chief. 

Tebeth, te-beth', the coldmonth. 

Tekel (See Mene, Mene, Tekel, 
Upharsin) . 

Telassar, te-las'ar, Assyrian 
hill. 



Teman, te'man, the south. 

Teresh, te'resh, firm. 

Tertullus, ter-tul'us, diminu- 
tive of "third." 

Thessalonians, thes-a-lo'ni-anz. 

Thessalonica, thes-a-16-ni'ka, 
(modern Saloniki) named 
after daughter of Phihp II. 

Tiberias, ti-be'ri-as, named in 
honor of the emperor. 

Timnah, tim'na, allotted por- 
tion. 

Timothy, tim'6-thi. 

Tirhakah, ter-ha'ka, exalted ( ?) . 

Titus, ti'tus. 

Togarmah, to-gar'ma, Ar- 
menian tribe (?). 

Topheth, to'feth, place of burn- 
ing. 

Trachonitis, trak-6-ni'tis, a 
rugged stony tract. 

Troas, tro'as. 

Trophimus, trof'i-mus, nutri- 
tious. 

Tubal, tu'bal. 

Tychicus, tik'i-kus, chance. 

Tyre, tir, a rock. 

Upharsin (See Mene, Mene, Te- 
kel, Upharsin). 

Uriah, ti-ri'a, my light is Je- 
hovah. 



Vaizatha, vi'za-tha, given of 
the best one. 



Glossary 



413 



Vashti, vash'ti, 

woman. 
Vedan, ve'dan. 



beautiful 



Zacchaeus, za-ke'us, pure. 

Zacharias, zak-a-rl'as, remem- 
bered by Jehovah. 

Zadok, za'dok, righteous. 

Zaphenath-paneah, zaf-e'nath- 
pa-ne'a, the chief steward of 
the reahn. 

Zebedee, zeb'e-de, my gift. 

Zebulun, zeb'u-lun, a habita- 
tion. 



Zechariah, zek-a-ri'a, Jehovah 

remembers. 
Zedekiah, zed-e-ki'a, Jehovah 

is my righteousness. 
Zephaniah, zef-a-ni'a, Jehovah 

hath treasured. 
Zeresh, ze'resh, gold. 
Zerubbabel, ze-rubVbel, born 

at Babel. 
Zethar, ze'thar, conqueror. 
Zilpah, zil'pa, drooping. 
Zion, zi'on, ridge of a mountain. 
Zophar, zo'far, to leap (?). 
Zorah, zo'ra, a place of hornets. 



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